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The Jhanas – Seven Steps to Heaven (and One Beyond) by Ajahn Brahm

The Buddhist Society
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Sunday 16th December at 7pm


Ajahn Brahmavamso Mahathera (known to most as Ajahn Brahm) was born
Peter Betts in London, United Kingdom in August 7, 1951. He came from a
working-class background, and won a scholarship to study Theoretical
Physics at Cambridge University in the late 1960s. After graduating from
Cambridge he taught in high school for one year before travelling to
Thailand to become a monk and train with the Venerable Ajahn Chah
Bodhinyana Mahathera.
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Nonprofits & Activism

THE JHANAS

PART TWO

THE NIMITTA:
THE “HOME STRETCH” INTO JHANAS
in 29) Classical English,Roman,
https://www.youtube.com/watch?v=_tfct_zW88A
The Jhanas – Seven Steps to Heaven (and One Beyond) by Ajahn Brahm

The Buddhist Society
1.87K subscribers
Sunday 16th December at 7pm

Ajahn
Brahmavamso Mahathera (known to most as Ajahn Brahm) was born Peter
Betts in London, United Kingdom in August 7, 1951. He came from a
working-class background, and won a scholarship to study Theoretical
Physics at Cambridge University in the late 1960s. After graduating from
Cambridge he taught in high school for one year before travelling to
Thailand to become a monk and train with the Venerable Ajahn Chah
Bodhinyana Mahathera.
Category
Nonprofits & Activism

THE JHANAS

PART TWO

THE NIMITTA:
THE “HOME STRETCH” INTO JHANAS

When the breath disappears and delight fills the mind, the nimitta usually appears.

Nimitta, in the context used here, refers to the beautiful “lights” that appear in the mind. I would point out, though, that the nimittas are not visual objects, in that they are not see through the sense of sight. At this stage of the meditation, the sense of sight is not operating. The nimittas are pure mental objects, known by the mind sense. However, they are commonly perceived as lights.

What is happening here is that perception struggles to interpret such apure mental phenomena. Perception is that function of mind that interprets experience in terms one can understand. Perception relies crucially on comparison, interpreting experience as in the same category as some similar previous experience. However, pure mental phenomena are rare so rarely visited that perception has great difficulty finding anything at all comparable to these new experiences. This is why nimittas appear strange, like nothing one has ever experienced before.However, the phenomena in the catalogue of one’s past experiences which usually come closest to these nimitta are simple visual lights,such as a car headlight or a flashlight in the dark or the full moon in the night sky. So perception adopts this closest, but imperfect, comparison and interprets the nimitta as lights. Thus, one usually experiences nimitta as a light, a light seen in the mind.

It was a fascinating discovery to realize that everyone who experiences these nimittas, experience exactly the same thing! It is only that meditators interpret one and the same experience in different ways.Some see in their mind the nimitta as a pure white light, others see it as a golden, some as a deep blue. Some see it as a circle, some as oblong in shape, some as sharp edged, some as fuzzy edged. There is indeed no end to the features of nimitta, which meditators describe. The importantthing to know is that color, shape and so on are irrelevant. Because it isone’s perception that colors the nimitta and gives it shape, just so onecan make sense of it.

When Nimitta Come Up Early
Sometimes, a “light” can appear in the mind at a very early stage ofmeditation. However, for all except accomplished meditators, one will find that such “brazen intruders” are highly unstable. If one focuses one’s attention on them, one will not get anywhere. It is not the righttime for nimitta. It is better to regard them as distractions and go back to the main task of the early stage.

Ignore the Nimitta at First. It is more uncertain what to do when a nimitta appears at the stage of the beautiful breath, when the breath has yet to be calmed to disappearance. Again, the nimitta appears intrusive,It interferes with the main task of sustaining one’s awareness on the beautiful breath. If one deliberately turns away from the breath and onto the nimitta, it usually doesn’t remain long. The mind is not refined enough yet to hold a subtle nimitta. One needs to practice on the breath more. So the best thing to do is to ignore the nimitta and let all one’s attention train on the beautiful breath.

Often having followed this advice, the nimitta comes back, stronger andbrighter. Ignore it again. When It returns a third time, even more powerfully and radiant, go back to the breath. Practicing this way,eventually a hugely powerful and brilliant nimitta will break into your awareness. You can go with that one. Actually, it is almost impossible to ignore. That one usually takes you into jhana.

The above can be compared to a visitor knocking on your door. It could be an unimportant salesman so you ignore them and go on with your business. Often that’s the end of the matter. Sometimes, though, they knock again, louder and longer. You ignore them a second time and continue with your task. They bang ever louder, ever more vigorously.This proves that it must be your best friend, so then you open the door,let them in, and have a great time together.

Incorporating the Nimitta into the Middle of the Breath.
Another method of dealing with an early nimitta that arises at the stage of the beautiful breath is to incorporate the nimitta into the middle of the breath. One trains to visualize the situation as similar to a jewel being held in the center of lotus petals. The shimmering jewel is the nimitta,the lotus petals the beautiful breath. If the mind isn’t quite ready to stay with the nimitta, it still has the breath to anchor it.

Sometimes, the mind is so unready that the breath appears to close inon the nimitta, and the nimitta disappears leaving only the beautiful breath. But this step backward does not disturb the meditation. Atother times, the mid is well prepared for the nimitta, and the nimitta strengthens and expands pushing out the breath, which disappears beyond the edges of one’s awareness, leaving only the nimitta. This method is skillful because it doesn’t involve moving the mind from one thing to another. Such movement is coarse and disturbs the meditation significantly. Instead, one just passively observes the transition from the beautiful breath  the nimitta, and maybe back again, allowing the process to develop or recede according to nature, not according to one’s desire.

For Accomplished Meditators Only.
Although the following advice is fora ccomplished meditators only, by which I mean those with plentiful experience of Jhana already, it is included here for the sake of completeness. When one is skillful in the way into Jhana and one has experienced a Jhana recently, the mind is so still and powerful even before one begins to meditate that one may skip many stages. So much so that one may arouse the nimitta almost immediately after starting.The mind being so used to nimitta, and so favorably disposed to towards them, literally leaps into the nimitta and the nimitta stays. Soon Jhanais reached. For such accomplished meditators, the earlier the nimitta arises, the better.

When the Nimitta Doesn’t Appear
For some, when the breath disappears, the nimitta doesn’t happen. No lights appear in their mind. Instead, they are only left with a deep feeling of peace, of emptiness, of nothing. This can be a very beneficial state and should not be belittled, but it is not Jhana. Moreover, it lacks the power to proceed any further. I is a cul-de-sac, and a refined one at that,but it is incapable of being developed further. There are a number ofmethods to bypass this state, generate the causes for nimitta, and go deeper into the jhanas.

Cultivate Sufficient Joy and Happiness (Pitisukha).
The state above arises because one did not cultivate sufficient pitisukha along with thebreath. There was not enough delight when the breath disappeared, so mindfulness had no clear mental object of beauty to latch on to.Understanding this, one needs to put more value on developing delightwhen one is watching the breath, and cultivating that delight into a strong sense of beauty. For example, one may regard the breath as the messenger bringing you oxygen as a life support gift from the flowers and trees. The breath unites you vitally with all of the plant world,supporting one another with the pulse of the air. Whatever skillfulmeans one employs, by paying careful attention to the beauty alongside the breath, the beauty will blossom. What one pays attention to usually grows.

In the previous chapter, one was cautioned not to be afraid of delight in meditation. I regard this exhortation as so important that I am going to repeat it again almost word for word.

Do not be afraid of delight in meditation.
Too many meditatorsdismiss happiness thinking it unimportant or, even worse, thinking that they don’t deserve such delight. Happiness in meditation is important!Moreover, you deserve t bliss out! Blissing out on the meditation object is an essential part of the path. So when delight does arise alongside thebreath, one should cherish it like a valuable treasure,, and guard it accordingly.

Putting Energy into Knowing.
Another reason for the nimitta not arising is that one hasn’t put enough energy into the knowing. As explained in the previous chapter, in the section entitles “What if pitisukha hasn’t appeared,” delight is generated by putting lots of energy into the knowing. Usually, most of our mental energy gets lost in the doing, that is, in planning and remembering, controlling and thinking. If one would only take away one’s energy completely from thedoing, and give it all totally to the knowing, to attentiveness, then one would experience one’s mind becoming brightened and energized with delight. When there is lots of delight, strong pitisukha, then when the breath disappears, the nimitta appears. So, maybe the reason why a nimitta doesn’t appear is that one wasted too much energy on controlling, and didn’t devote enough energy into knowing.

Watching Out for Discontent.
However, if the breath has disappeared but no nimitta arises, then one must be careful not to fall into discontent. Discontent will wither any pitisukha already there and will urge the mind into restlessness. This discontent will make the arising ofa nimitta even more unlikely. So one must be patient and seek the remedy in becoming aware of contentment and letting it consolidate.Just through paying attention to contentment, it usually deepens. As contentment grows stronger, delight will arise. As delight grows inpower, the nimitta appears.

Focus More Sharply in the Present Moment.
Another useful method to arouse the nimitta when the breath disappears is to focus mores sharply on the present moment! Present moment awareness is the very first stage of this method of meditation. But, in practice, as the meditation progresses and one pays attention to other things, the present moment awareness can become a little sloppy. It may be that one’s mindfulness has become “smeared” around the present moment,instead of being precisely focused. By noticing this as a problem, it isvery easy to adjust the focusing of mindfulness to be knife-edged in the center of now. Like adjusting the camera, the slightly blurred image becomes very sharp. When the attention is sharply focused in the present moment, it experiences more power. Pitisukha comes with the sharpening of focus, and the nimitta soon follows as well.

Suitable Nimitta and Useless Nimitta
It is very helpful to cultivate nimitta of the sort perceived as a light.These “light nimittas” are the best vehicle for transporting the meditator into the Jhanas. However, it is just possible, but rarely done, to enter a Jhana by using “feeling nimittas” instead. By this I mean that one sees no lights in the mind, instead one experiences a feeling of bliss in the mind. It is important to note that he sense of touch has been transcended and such a “feeling” if bliss is experienced completely by the mind sense. It is a pure mental object again, but perceived as relating closely to a physical feeling of bliss. This is a bona-fide nimitta. But it is much more difficult to work with such as a nimitta to gain access to Jhana, though it is not impossible. For these reasons, it is recommended to cultivate the light nimitta if one aspires for the jhana.

There are some visual nimittas that are of no use on the path into Jhana.It is helpful to know these “useless” nimitta so that one will waste no time with them.

Visions.

Sometimes whole scenes can appear clearly in the mind. There might be landscapes, buildings and people. They may appear familiar or strange. It might be fascinating to watch such visions, but they are of little use. Moreover, they are meaningless and one should certainly not take them as some revelation of truth! Experience shows that visions arising at this stage are notoriously deceptive and completely untrustworthy. If one likes to waste time, one can linger on them awhile. But the recommended thing to do is to remove all interest and goback to the beautiful breath. Such complex nimitta are merely are flection of an over-complicated mind. The mind should have been calmed into simplicity much more effectively before letting go of the breath. When one sustains the attention on the beautiful breath,uninterrupted for long periods of time, then one is training in simplicity.Then when the breath disappears, a simple unified nimitta arises, one that is suitable for progress.

The Firework Nimitta.

A less elaborate nimitta, which is still over-complicated, can be called the “firework nimitta.” As the name suggests,this consists of many bursts of light coming and going, never lasting long and exhibiting much movement. There may be several bursts of light at the same time, even of different colors. Again, this firework nimitta is a sign that the mind is still too complicated and very unstable. If one wants, one can enjoy the sideshow for a short time, but one should notwaste too much time there. One should ignore all the razzel-dazzel of the firework nimitta, return to the breath, and develop more one-pointedness and calm.

The Shy Nimitta.

The next type of nimitta can be called the “shy nimitta,” a single pure light that flashes up quickly and then disappears.After a few moments, it flashes up again. Each time, it lasts only a second or two. Such a nimitta is much more encouraging. Its simplicity shows that the mind is one-pointed. Its power is a sign that pitisukha is strong. But its inability to remain after breaking through into consciousness shows that the level of calm is not quite enough. In such a situation, one need not return to the beautiful breath yet. Instead, one patiently waits, developing more calm, allowing the mind to become more receptive to the very shy nimitta. As will be explained at greater length later, this nimitta disappears because the mind overreacts to its arrival,usually with excitement or fear. By establishing more solid calm and having the confidence to not react at all, the shy nimitta returns and stays longer each time. Soon, such a nimitta loses its shyness and,feeling accepted within the mind’s calmness, remains a long time. One should attempt this approach first. But if the nimitta continues being“shy,” with no indication that it is remaining longer, then one should return to the beautiful breath and ignore the shy nimitta. When one has built more tranquility of mind with the beautiful breath, then one can return to the shy nimitta to see of it will establish itself this time.

The Point Nimitta.

Another type of nimitta is the “point nimitta,” asimple and powerful light, but ever so small, which persists many seconds. This nimitta can be very useful. It shows that one-pointedness is excellent, calm is sufficient, but pitisukha is still a bit lacking.However, all one needs to do is gently look deeper into the point nimitta,letting mindfulness zero in, then it appears as it one’s awareness comes closer to this nimitta and its size starts to increase. As it expands alittle, one should keep one’s focus on the center, not on the edges, norbeyond the edges. By maintaining the mind’s focus sharply on the center of the point nimitta, it increases power, it grows in pitisukha.Soon the nimitta unfolds into the best nimitta of all.

The Best Nimitta.

The best nimitta of all, that which is the mostsuitable for Jhanas, begins as being similar to the full moon at midnightin a sky free of clouds. It rises unhurried when the beautiful breath softly disappears. It takes three of four of four seconds to establish its presence and settle down, remaining still and very beautiful before themind’s eye. As it remains without remains without effort it growsbrighter, more luminous. Soon it appears brighter than the sun at midday, radiating bliss. It becomes, by far, the most beautiful thing onehas ever seen. Its beauty and power will often feel more than one can bear. One wonders whether one can take so much bliss of such extreme power. But one can. There’s no limit to the bliss one can feel. The nimitta explodes, drowning one in even more bliss, or one dives into the center of the radiating ecstasy. If one remains there, it is jhana.

Shining up the Nimitta

It is a far-reaching insight to realize that this nimitta is actually an imageof one’s mind. Just like one sees an image of one’s face when one looksin a mirror, one sees an image of one’s mind in the profound stillness ofthis meditation stage. The nimitta is a reflective image of one’s mind.

The Importance of Virtue.

So when the nimitta appears dull, or even dirty, it means that one’s mind is dull, even dirty! Usually, this is because one has been lacking in virtue recently, possibly angry, ormaybe self centered. At this stage of meditation, one is looking directly atone’s mind and there is no opportunity for deceit. One always sees the mind as it truly is. So, if one’s nimitta appears dull and strained, thenone should clean up one’s act in daily life. One should undertake moral precepts, speak only kindly, and be selfless in service. This stage of meditation when nimittas appear makes it abundantly clear thatvirtue is an essential ingredient for success in meditation.
Having taught many meditation retreats over the years, I have noticed that the meditators who have the easiest progress and most sensational results, are those who are joyously generous, whose nature would never allow them to harm another being, who are soft spoken, gentle and very happy. Their beautiful lifestyle gives them a beautiful mind. And their beautiful mind supports their virtuous lifestyle. Then when they reach this stage of the meditation and their mind is revealed in the image of the nimitta, it is so brilliant and pure that it leads them easily to jhana. Itdemonstrates that one cannot lead a heedless life and self-indulgent lifestyle and have easy success in one’s meditation. On the other hand,purifying one’s conduct and developing compassion, at the same time prepares the mid for meditation.

The best remedy, then, for shinning up a dull or dirty nimitta, is to purifyone’s conduct outside the meditation.

Focusing On the Beautiful Center. The above being said, if one’s conduct in daily life isn’t too outrageous, one can shine up the dirty nimitta in the meditation itself. This is achieved by focusing the attention on the center of the nimitta. Most areas of the nimitta may appear dull, but the very center of the nimitta is always the brightest andpurest part. It is the soft center of an otherwise stiff and unworkable nimitta. As one focuses on the center, it expands like a balloon to produce a second nimitta, purer and brighter. One looks into the very center of this second nimitta, the spot where it is the brightest of all and that balloons up into a third nimitta even purer, even brighter. Gazing into the center effectively shines up the nimitta. One continues in this way until the nimitta is beautifully brilliant.

When, in life, one has developed a strong fault finding mind, obsessively picking out what’s wrong in this and that, then one will find it almost impossible to pick out the beautiful center of a dull nimitta and focus attention thereon. One has become so conditioned to pick out the blemishes in things that it goes against the grain to ignore all the dull and dirty areas of a nimitta to focus exclusively on the beautiful center.This demonstrates once again how unskillful attitudes in life can stop success in deep meditation. When one develops a more forgiving attitude to life, becoming more embracing of the duality of good and bad—not being a negative obsessive nor a positive excessive but balanced“acceptive”—then not only can one see the beauty in mistakes, but one can also see the beautiful center in a dull and dirty nimitta.

It is essential to have a bright and luminous nimitta to take one through to Jhana. A dull and dirty one is like an old, beat up car that will breakdown on the journey. The dull nimitta, when not made to shine, usually vanishes after some time. So, if one is unable to shine up the nimitta, then go back to the beautiful breath and build up more energy on that part called the “beautiful!” Generate greater pitisukha, huge happiness and joy, along with the breath. Then next time the breath disappears and a nimitta arises, it will not be a dull one but something more beautiful and luminous. In effect, one has shined up the nimitta inthe stage of the beautiful breath.

Stabilizing the Nimitta
When the nimitta is very bright, it is also very beautiful. It usually appears unearthly in the depth of its beauty and more wonderful than anything one has ever experienced before. Whatever the color of the nimitta, that color is a thousand times richer than anything that can be seen with one’s eyes. Such awesome beauty will captivate one’s attention, making the nimitta remain. The more beautiful the nimitta,the more likely is the nimitta to become stable and not jump about.Thus one of the best methods to stabilize the nimitta, so that it persists a long time, is to shine the nimitta into brilliance, as just explained above.

However, some brilliant nimittas still don’t last long. They burst into the mental field of awareness with strong ptisukha, but they persist not much longer than a glorious shooting star in a clear night sky. These nimittas have power but lack sufficient stability. In order to stabilize such nimitta, it is important to know that the two enemies that disperse the nimitta are fear and excitement.

Fear. Of the two enemies, fear is more common. These nimittas appear so immense in their sheer power and beauty, that one often becomesvery afraid. Fear is a natural response to the recognition of something much more powerful than oneself. Moreover, the experience is sounfamiliar that one’s personal security looks seriously threatened. It seems as of one might lose all control overwhelmed by supra-mundane bliss, and, in consequence, much of what one took to be one’s self would vanish leaving a real sense of freedom. It is the fear of losing one’s ego that is the root cause of alarm when a powerful nimitta appears.

Those who have understood something of the Buddha’s teaching of Anatta, that there is no self, will have an easier time of transcending this fear and accepting the nimitta. They realize that they have nothing to protect and so can let go of control, trust in the emptiness, and selflessly enjoy the beauty and power. Thus the nimitta settles, Even an intellectual understanding that there is no one in here will help overcome the terror of letting go of the inner most controller. However, those whohave no appreciation at all of the truth of no self, may overcome this fearby substituting it with the more powerful perception of bliss, as in the simile of the child and the swimming pool.

When a child, who has just learned to feel confident upright on dry land,sees for the first time a swimming pool of water, they are likely to be scared. The unfamiliar environment threatens their security, and they are deeply concerned how their little bodies can manage on such an unsolid material. They are afraid of losing control. So they put one toe into the water and quickly pull it out. That felt all right. So they place three toes into the water, just a little bit longer. That was okay too. Next they dip a whole foot in. Then a whole leg. As the confidence increasesand the swimming pool begins to promise much fun, the anticipation of joy becomes stronger than the fear. The child jumps into the water and immerse itself fully. Then they have such a great time that even their parents can hardly get them to leave!

 

Another skillful means for overcoming fear at this stage, especially when fear is not strong, is to perform a little mental ceremony of handing overtrust. It is as if one has been the driver of one’s meditation up until now,and now is the moment to hand over the control completely to the nimitta. One may imagine handing over a bunch of keys to the powerful nimitta, like getting a trusted friend to take over driving one’s car. With the imaginary gesture of passing the keys, one passes over control. One then lets go of all driving and controlling, and puts full trust in the nimitta. Such a transfer of faith from oneself to the nimitta usually leadsto stability of the nimitta and its subsequent deepening.

Indeed, one is placing faith in the knowing and taking it away from the doing. This is the theme underlying the whole of the meditation path. One trains from the very beginning in passive awareness, that is,the ability to be clearly aware without interfering at all with the object of awareness. Energy, with faith, goes into the mindfulness and away from activity. When one learns to watch with ease an ordinary object like the breath without meddling, then one’s passive awareness will next bechallenged with a more seductive object like the beautiful breath. If onepasses this test, then the most challenging object of all, the nimitta, willbe presented to you as the ultimate test of passive awareness. For if one gets involved with the nimitta with even the slightest of controlling, thenone fails the final examination and gets sent back to the beautiful breathfor remedial training. The more one meditates, the more one learns to bepowerfully mindful while letting go of all doing. When this skill is fully perfected, it is easy to pass the final test and stabilize the nimitta with flawless passive awareness.

The simile of the mirror is applicable here. When one looks in a mirror at the reflection of one’s face and the image moves back and forth, then it isfutile to try to stabilize the image by holding the mirror still! In fact, if you try this, the reflection moves even more. The image in the mirror ismoving because that which is watching is moving. The mirror doesn’t move and so does not need to be held still. The fault is with the knower.The nimitta is in reality a reflection of the mind, an image of that which is knowing. When this reflection, this nimitta, moves back and forth,then it is futile trying to stabilize the nimitta by holding the nimitta still! In fact, if you try this, the nimitta moves even more.

The nimitta ismoving because that which is watching the nimitta is moving. When thisis understood, one gives up on doing any holding and, instead, focuseson that which knows, letting that some to stillness. Because when that which knows doesn’t move, then neither does the nimitta. Like the reflection of one’s face in the mirror, when the knower is still, then so is its reflection.

Excitement. I mentioned above that the other enemy of the nimitta’s stability is excitement or exhilaration, what I sometimes call the “Wow!”response. It is understandable that when there is success in the meditation and amazing thing happen, then the meditator can get very excited. This is especially so when a wonderful nimitta first appears,more radiant than the sun and more beautiful than the most exquisite flower! It is common, then, for the mind to say, “Wow!” Unfortunately,immediately after the “Wow” the nimitta disappears and may be reluctant to return for a very long time, even months. In order to avoid such a calamity, one should bear in mind Ajahn Chah’s famous simile of the still forest pond.

In the late afternoon, forest monks, wandering in the jungle for solitude,would seek out a river or pool. They needed the water for drinking,bathe, and maybe wash a few robes. After drinking and washing, they would setup their forest monk’s umbrella draped with mosquito nettingaway from the pool to spend the evening in meditation. Ajahn Chah said that sometimes he would sit in his mosquito net with his eyes open to watch the jungle animals come to the water at twilight, also to drink and bathe. But the animals would only come out to drink when he was very still. If he moved, they would sense his presence, run back into the jungle and not return for many days. Ajahn Chah knew how to sit very still, so that the jungle animals didn’t know that he was there. He wouldenjoy watching them drinking and playing, sometimes squabbling, and he would delight in the antics of these wild children of nature.

On some occasions, Ajahn Chah would sit extremely still. Then, after the usual jungle animals had finished by the lake, some strange and wonderful animals would cautiously emerge from the undergrowth’s darkness. These beings, if they were animals at all, were so beautiful and rare that no one hade ever told him about their existence. Or if they had, then he hadn’t understood. He didn’t know their names, As they came out form the jungle, their ears would scan the whole area and their noses would timidly sniff for any danger. If Ajahn Chah stirred, even slightly, or softly said, “Wow,” these beings would pick up his presence instantaneously and flee back into the jungle, not re-emerging for months. They were the shyest of all beings who live in the jungle, andalso the most rare and wondrously beautiful. They are hard to describe.

In this accurate simile, the forest pool represents the mind, and theforest monk sitting near its edge stand for the mindfulness. When mindfulness is still, then, “animals” like the beautiful breath and pitisukha come out from the “jungle” to “play” by the mind’s edge.Mindfulness must remain still and not interfere otherwise the beautiful breath and pitisukha will nervously withdraw back into the jungle, not easily coming out again. But if the knower, mindfulness, remains extremely still, after the beautiful breath and pitisukha have finished their business in the mind, then the beautiful, shy nimitta will cautiously emerge to play in the mind. If the nimitta senses that mindfulness isn’tso still, if it hears the knower thinking “Wow,” then the bashful nimitta will immediately run back into the jungle, and it will not re-emerge for avery long time. Mindfulness blew the opportunity by moving.

So when the powerful and beautiful nimittas appear, one must remember this simile and watch with the stillness of an Ajahn Chah, sittingabsolutely motionless by the remote forest lake. One must restrain all excitement. Then one will watch this strange and wonderful nimitta make merry in the mind for a very long time, until it is ready to take one into Jhana.

Disturbing the Stable Nimitta
When the nimitta is stable and radiant, then one is at the entrance to Jhana. One must train to wait patiently here, maintaining the stillness through the lack of any doing, until the causes or conditions are readyfor the transition into Jhana. However, at this stage some meditatorsmake the mistake of disturbing the process by “peeking” at the edge ofthe nimitta.

Once the nimitta is stable and bright, one might become interested in its shape, or size. Is it circular or oblong? Are the edges precise or illdefined? Is it small or is it big? When one looks at the edge,mindfulness loses its one-pointedness. The edge is the place of duality,of inside and outside. And duality is the opposite of one-pointedness. If one looks at the edge, the nimitta will become unstable, and may evendisappear. One should keep mindfulness on the very center of the nimitta, away from the edge, until any perception of edge vanishes intothe non-duality of one-pointedness. Similarly, if one attempts to expandor contract the nimitta, then one will also be sacrificing the essentialone-pointedness. Expansion and contraction involve the perception of size, and that involves awareness of the edge of the nimitta and the space that lies beyond. Again one is falling back into the trap of duality andlosing one-pointedness, through this unprofitable expanding andcontracting.

So when the nimitta is stable and bright, just be patient. Don’t move.One is building up the Jhana factors of pitisukha and one-pointedness.When they are built to sufficient power, they will unfold into Jhana by themselves.

A Note on the Luminous (or Radiant) Mind
There is an oft-quoted passage from the Suttas that is relevant here, but which is often misunderstood. The passage is from the Anguttara Nikaya1.

This mind O monks, is luminous, but it is defiled by adventitious defilements. The uninstructed worldling doesnot understand this as it really is; therefore for him there is no mental development.

This mind, O monks, is luminous, and it is freed from adventitious defilements. The instructed noble disciple understands this as it really is; therefore for him there is mental development (AN 1,1-2).

At the stage of the beautiful and stable nimitta, it is the nimitta that isradiant and incredibly luminous. And the nimitta, as already explained, is an image of the mind. When one experiences such animitta, one recognizes it as the luminous the luminous (or radiant)mind of the Anguttara passage above. This nimitta is radiant because the mind has been freed of the Five Hindrances—is the doorway into Jhana, and then one truly understands what is meant by “mental development.”

Entering Jhana
When the nimitta is radiant and stable, then its energy builds upmoment by moment. It is like adding peace upon peace upon peace,until the peace becomes huge! As the peace becomes huge, the pitisukha becomes huge and the nimitta grows luminosity. If one canmaintain the one-pointedness here by keeping one’s focus on the very center of the nimitta, the power will reach a critical level. One will feel as if the knower is being drawn into the nimitta, that one is falling into themost glorious bliss. Alternatively, one may feel that the nimitta approaches until it envelops the knower, swallowing one up in cosmicecstasy. One is entering Jhana.

Yo-yo Jhanas and Snakes and Ladders. It sometimes happens that when an inexperienced meditator falls into the nimitta, they immediately bounce back to where they began. I call this “Yo-yo Jhanas,” after the children’s toy that goes up and down on the end of a string. It isn’t real jhana, because it doesn’t last long enough, but it is so close that I give it this label. It is that enemy “excitement,” which I explained above, that caused the mindfulness to bounce right back from jhana. Such asreaction is quite understandable since the bliss that one experiences when falling into the nimitta is so much more joy than one can everimagine. If one thought that the best sexual orgasm was something nice,then one now discovers that it is nothing, trivial, compared to the bliss of these jhanas. These jhanas are powerful, they blow one away, they are real bliss. Even after a Yo-yo jhana, one often bursts into tears with happiness, crying at the most wonderful experience, by far, of one’s whole life. So it is understandable that novice meditators experience theYo-yo jhanas first. After all, it takes a lot of training to be able to handle such immensely strong bliss. And it takes a lot of wisdom to let go of excitement when one of the great prizes of spiritual life is theirs for the taking.

For those who are old enough to remember the game snakes and ladders,the simple children’s board game played with dice, they will remember the most dangerous square to land on was the square just before the goal. The ninety-ninth square held the head of the longest of snakes. If you landed on the hundredth square you won. But if you landed on the ninety-ninth square, you fell down the snake ending right back at the beginning! A Yo-yo jhana is like landing on the ninety-ninth square ofthe game “snakes and ladders.” One is so very close to “winning thegame” and entering jhana, but one fell just a little short, landing on the snake-head of excitement, and slid, or rather bounced, right back to the start.

Even so, Yo-yo jhanas are so close to the real thing that they are not tobe sneered at. One experiences incredible bliss, and transports of joy. It makes one as high as a weather balloon, for many hours up high in the sky without a care in the world, and with so much energy that one can hardly sleep. The experience will be the biggest in one’s life. It will change you.

Through a little more training and wise reflection on one’s experience,one will be able to fall into the nimitta, or be enveloped by it, without bouncing out. The one has entered the amazing would of jhana.1

I am using the translation here from the Numerical Discourses of theBuddha: An Anthology of Suttas from the Anguttara Nikaya, translated by Nynaponika Thera & Bhikkhu Bodhi, Oxford: Altamira Press, 1999, p36.




in 01) Classical Magahi Magadhi,
02) Classical Chandaso language,

03)Magadhi Prakrit,

04) Classical Hela Basa (Hela Language),


05) Classical Pali,

06) Classical Devanagari,Classical Hindi-Devanagari- शास्त्रीय हिंदी,
07) Classical Cyrillic
08) Classical Afrikaans– Klassieke Afrikaans

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

21) Classical Chichewa-Chikale cha Chichewa,

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

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

24) Classical Corsican-Corsa Corsicana,

25) Classical  Croatian-Klasična hrvatska,

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

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

31) Classical Estonian- klassikaline eesti keel,

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

34) Classical French- Français classique,

35) Classical Frisian- Klassike Frysk,

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

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

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

46) Classical Hungarian-Klasszikus magyar,

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

49) Classical Indonesian-Bahasa Indonesia Klasik,

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

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

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

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

62) Classical Latvian-Klasiskā latviešu valoda,

63) Classical Lithuanian-Klasikinė lietuvių kalba,

64) Classical Luxembourgish-Klassesch Lëtzebuergesch,

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

68) Classical Malayalam-ക്ലാസിക്കൽ മലയാളം,

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

72) Classical Mongolian-Сонгодог Монгол,

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

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

76) Classical Pashto- ټولګی پښتو

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

79) Classical Portuguese-Português Clássico,
80) Classical Punjabi-ਕਲਾਸੀਕਲ ਪੰਜਾਬੀ,
81) Classical Romanian-Clasic românesc,
82) Classical Russian-Классический русский,
83) Classical Samoan-Samoan Samoa,

84) Classical Sanskrit छ्लस्सिचल् षन्स्क्रित्

85) Classical Scots Gaelic-Gàidhlig Albannach Clasaigeach,

86) Classical Serbian-Класични српски,
87) Classical Sesotho-Seserbia ea boholo-holo,
88) Classical Shona-Shona Shona,
89) Classical Sindhi,
90) Classical Sinhala-සම්භාව්ය සිංහල,
91) Classical Slovak-Klasický slovenský,
92) Classical Slovenian-Klasična slovenska,
93) Classical Somali-Soomaali qowmiyadeed,
94) Classical Spanish-Español clásico,
95) Classical Sundanese-Sunda Klasik,
96) Classical Swahili,Kiswahili cha Classical,
97) Classical Swedish-Klassisk svensk,
98) Classical Tajik-тоҷикӣ классикӣ,
99) Classical Tamil-பாரம்பரிய இசைத்தமிழ் செம்மொழி,
100) Classical Telugu- క్లాసికల్ తెలుగు,
101) Classical Thai-ภาษาไทยคลาสสิก,
102) Classical Turkish-Klasik Türk,
103) Classical Ukrainian-Класичний український,
104) Classical Urdu- کلاسیکی اردو
105) Classical Uzbek-Klassik o’z
106) Classical Vietnamese-Tiếng Việ

86) Classical Serbian-Класични српски,
87) Classical Sesotho-Seserbia ea boholo-holo,
88) Classical Shona-Shona Shona,
89) Classical Sindhi,
90) Classical Sinhala-සම්භාව්ය සිංහල,
91) Classical Slovak-Klasický slovenský,
92) Classical Slovenian-Klasična slovenska,
93) Classical Somali-Soomaali qowmiyadeed,
94) Classical Spanish-Español clásico,
95) Classical Sundanese-Sunda Klasik,
96) Classical Swahili,Kiswahili cha Classical,
97) Classical Swedish-Klassisk svensk,
98) Classical Tajik-тоҷикӣ классикӣ,
99) Classical Tamil-பாரம்பரிய இசைத்தமிழ் செம்மொழி,
100) Classical Telugu- క్లాసికల్ తెలుగు,
101) Classical Thai-ภาษาไทยคลาสสิก,
102) Classical Turkish-Klasik Türk,
103) Classical Ukrainian-Класичний український,
104) Classical Urdu- کلاسیکی اردو
105) Classical Uzbek-Klassik o’zbek,
106) Classical Vietnamese-Tiếng Việt cổ điển,
107) Classical Welsh-Cymraeg Clasurol,
108) Classical Xhosa-IsiXhosa zesiXhosa,
109) Classical Yiddish- קלאסישע ייִדיש
t cổ điển,
107) Classical Welsh-Cymraeg Clasurol,
108) Classical Xhosa-IsiXhosa zesiXhosa,
109) Classical Yiddish- קלאסישע ייִדיש

110) Classical Yoruba-Yoruba Yoruba,

111) Classical Zulu-I-Classical Zulu
































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




Awakeness Practices







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







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

ESSENCE OF TIPITAKA


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

from

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

Please Visit: http://sarvajan.ambedkar.org

https://www.youtube.com/watch?v=PPydLZ0cavc
for
Maha-parinibbana Sutta — Last Days of the Buddha

The Great Discourse on the Total Unbinding

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

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

http://www.buddha-vacana.org/sutta/digha.html
Use
http://www.translate.google.com/

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Free Online Awaken One With Awareness Mind (A1wAM)+ ioT (insight-net of Things)  - the art of Giving, taking and Living   to attain Eternal Bliss as Final Goal through Electronic Visual Communication Course on

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Science-Techno-Politico-Socio Transformation and Economic Emancipation
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Practice Insight Meditation in all postures of the body - Sitting, standing, lying, walking, jogging, cycling, swimming, martial arts etc., for health mind in a healthy body.

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


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12/29/19
LESSON 3227 Mon 30 Dec 2019 Free Online NIBBANA TRAINING from KUSHINARA NIBBANA BHUMI PAGODA -PATH TO ATTAIN PEACE and ETERNAL BLISS AS FINAL GOAL Buddhist Doctrines - What is Nibbana? - The Roots of Nibbana in 29) Classical English,Roman, https://in.pinterest.com/pin/618541330043522708/ 57-1-4 (1) Meditation- what will you lose? We went to a village in Spain were all the houses are painted white. It’s called white village Great our home here is also white home. Kushinara Nibbana Bhumi Pagoda. Wish the whole world is painted white - THE BUDDHA’S SIMILE FOR THE FOURth JHANA The fourth jhana is likened to a man draped from head to toe in a cleanwhite cloth. The man represents the mind. The clean white clothrepresents the perfect purity of both equanimity and mindfulness that isthe hallmark of the fourth jhana. The mind in the fourth jhana isstainless, spotless as clean cloth, perfectly still and just looking on,purely and simply. Of course, this absolute purity of peacefulnesspervades the whole body of the mental experience, from the start to theend just as the white cloth completely covers the man’s body, form headto toe.
Filed under: General, Vinaya Pitaka, Sutta Pitaka, Abhidhamma Pitaka, Tipiṭaka
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Buddhist Doctrines - What is Nibbana? - The Roots of Nibbana

in 29) Classical English,Roman,



https://in.pinterest.com/pin/618541330043522708/


57-1-4 (1)

Meditation- what will you lose?

We went to a village in Spain were all the houses are painted white. It’s called white village

Great our home here is also white home- Kushinara Nibbana Bhumi Pagoda.

Wish the whole world is painted white -

https://theculturetrip.com/europe/spain/articles/6-jaw-dropping-white-villages-in-malaga/

6 Glistening White-Washed Villages in Málaga
© Jean François/Flickr

Málaga province is scattered with “pueblos blancos” – the traditional,
picturesque “white villages” of squashed-together old houses and narrow
little streets that mark the landscape like snowflakes. Though many of
these villages and small towns are firmly-established on the tourist
scene, they have nevertheless retained their rural, Andalusian
character, as you will see if you visit any of the six below.


Ronda

Were it not perched on two sides of a 330-foot-deep gorge, the beautiful country village of Ronda would probably be overlooked by many visitors to Málaga. But its beautiful and slightly terrifying New Bridge, built in the 18th
century to join up Ronda’s two halves, is an architectural masterpiece
that has made this quiet little town the third most visited destination
in Andalusia. The narrow streets of its old Moorish quarter, La Ciudad
(“The Town”) and the newish part known as El Mercadillo (“The Little
Market”) – which cling to the south and north sides of El Tajo canyon
respectively – are lined with elegant townhouses adorned with
yellow-framed doorways and windows, and hanging pots of bright
geraniums. Ronda is also the birthplace of modern bullfighting, and its
stately 18th century bullring is the town’s other key attraction.

Ronda is perched on either side of the “EL Tajo” gorge; wellseo.de, flick

Mijas

Mijas is comprised of two quite separate areas: Mijas Costa
is a seven mile stretch of beautiful beaches and coastal resorts, while
Mijas Pueblo, tucked between verdant hills several miles inland, is one
of Andalusia’s most popular whitewashed villages. Its elevation of
1,400 feet above sea level means you can enjoy cinematic views of the
Mediterranean sea and surrounding mountains from its many pretty
terraces. And if you can’t be bothered exploring on foot during the
furnace of an Andalusian summer, you can take one of the donkey taxis
for which the town has become famous. These are the hallmarks of a rural
way of life that, were it not for the hordes of tourists that now
descend on this sleeply dwelling every summer, remains much as it was a
hundred years ago.

Taxi rank in Mijas; Tomás Fano, flickr

Casares

One
of the most ridiculously beautuiful of all Andalusia’s white villages
is perched on top of a 1,427 foot-high cliff about 10 miles inland from
Estepona (see below). Bizarrely, given its vertiginous location and the
attractiveness of its crunched-together white houses – that seem to have
been stacked on top of one another when you’re approaching from below –
Casares remains something of an underdog on the Málaga tourist scene.
The standard pueblo blanco offering – narrow little streets lined by the ubiqutous white houses, a 12th
century Moorish fort, pretty squares and terraces – is elevated to a
new level here (forgive the pun) because of Casares’ high altitude and
truly humbling views of the surrounding landscape.

The beautiful village of Casares sits on the top of a tcliff; pixabay

Villanueva de la Concepción

The
southern approach to Villanueva de la Concepción from Málaga, which
takes you through some of Andalusia’s most dramatic scenery, gives a
superb view of this lovely little village’s privileged location.
Resembling a giant patch of snow that has somehow settled among the
endless olive groves and hills, it hugs the foothills of the stunning El Torcal national park,
with its bizarre and fascinating karst rock formations. Some of the
more adventurous expats and holidaymakers make it out to Villanueva, but
it is essentially an unspoilt, working agricultural village in the
typical whitewashed Andalusian style. From the mirador at its eastern
end, close to the superb Meson Torfa bar, is a beautiful lookout from
which, on a clear day (and there are a lot of them in Villanueva) you
can see across the gently undulating countryside right down to Málaga and the Mediterranean beyond.

Villanueva de la Concepción © yepyep/Flickr

Estepona

Estepona
is often somewhat overshadowed by Marbella, its more famous coastal
neighbor, yet it combines the traditional prettiness of an Andalusian pueblo blanco
with some of the best beaches and sea views on the Costa del Sol. And
while brightly-colored teracotta pots overflowing with scarlet geraniums
are a staple of any white village or town in Andalusia, they are
particularly abundant in Estepona – especially on the streets
surrounding the aptly-named Plaza de Flores, which are some of the most
attractive you’ll see in Málaga province. To fully absorb Estepona’s
enchanting ambience, simply wander aimlessly around its colorful streets
on a warm summer evening, then head to La Rada beach for the sunset. If
that doesn’t make you want to immediately cancel your flight home and
stay on indefinitely in Andalusia, nothing will.

Estepona has some of the prettiest streets in Malaga; Alcalaina, flickr

See what we saw in a restaurant here

https://www.amazingplaces.info/…/pack-your-bags-to-get-awe-…
Pack your Bags to get awe-struck by Visiting the Heaven on Earth – Manali
Ever wished to live in heaven and looking deep into the snow-clad
mountains while resting on the beautiful ever-flowing river? You can do
all this and much more in Manali, the heaven on earth. So pack your bags
as I get walk through various destinations and activities that can be
done in Manali. The Rohtang Pass, which acts as the Indo-Tibet border is
a beautiful place completely covered with snow gives you a chill down
the spine with its sub-zero temperature. From the culinary delight to
accommodation, sightseeing to adventure you can have it all if planned
and executed judiciously like finalizing your service provider and
booking tickets in advance. Himachal Pradesh is one of the best sought
after destinations for holiday, honeymooning and adventure in the
picturesque hills that not only provide a treat to the eyes but also act
as a wonderful destination for skiers. You can opt for a quick escapade
to the snow-capped valleys for 3 nights starting from Delhi to Manali
on a road trip enjoying the stunning visuals that are sure to be a treat
to the sore eyes. Rest for a while and take your backpack and head to
the local attractions.
Local Attractions in Manali

Solang
Valley – Located 30 minutes away from Manali, Solang valley is always
bustling both in Winter for the snow and skiing opportunities and in the
summer for other adventure sports. Between January to march visitors
throng the valley for the skiing activities that take place here.

Pack your Bags to get awe-struck by Visiting the Heaven on Earth – Manali


Hadimba temple – The temple is for Hidimba, wife of Bhima. It is
located in a serene and peaceful atmosphere surrounded by tall pine
trees. The temple is well-known for its intricate architecture and the
idols are made of brass.
Monasteries

As Manali is situated on
the border between India and Tibet, the Tibetan population in Manali is
quite plenty. Himalayan Nyingmapa Gompa and Gadhan Thekchhokling Gompa
are the famous Tibetan monasteries that draw a lot of tourists for the
Tibetan art and craft displayed here.

Pack your Bags to get awe-struck by Visiting the Heaven on Earth – Manali


Manu temple – This temple is located 3 kilometers away from Mall road
and is famous for the greenery and natural beauty of this region.


Clubhouse – The clubhouse is famous for the adventure activities and
the delicious food offered by the in-house restaurant. Activities
provided here include table tennis, carom, Karting, and river-crossing.


Having given you the list of best places to visit in Manali it is now
time to look at the hotels in Manali where you can sit back, relax and
enjoy the boundless beauty of this paradise
Solang Valley Resort


The resort is located in a perfect location where you can unwind
looking at the ever flowing Beas river and vertical pine forest. The
hotel is just 8 km away from the bus terminus and is equipped with 50
fully facilitated rooms. We can opt for valley facing Orchard bungalow,
river facing The river retreat or the glacier facing Glacier point to
stay.

Pack your Bags to get awe-struck by Visiting the Heaven on Earth – Manali
Span Resort


Hotel span Resort and spa are just 14 km from Manali city and 510 km
from Delhi. The destination is present in the woods, which gives an
elegant look to this hotel. Away from the bustling city, this resort has
vintage cottages sandwiched between the river and snow-capped hills
making it a heaven for real.

The resort has a film library for
movie buffs and riverside spa to rejuvenate your mind and body. The
resort also provides interesting outdoor activities for its inmates.
Hotel Holiday Inn


This hotel offers compact and comfortable cottages with thatched roofs
to the visitors and is completely surrounded by breathtaking mountains
on all sides. The rooms open to the mesmerizing view of the Pirpanjal
range. The hotel also houses a spa which provides Oriental, Ayurvedic
and Traditional Spa services.

Pack your Bags to get awe-struck by Visiting the Heaven on Earth – Manali
Hotel Manu Allaya


This place can very well be called a honeymoon paradise for the
jaw-dropping view of the natural greenery, snow-white mountains and the
hypnotizing aroma of eucalyptus. You feel completely out of the world
here. The hotel also boasts of classy banquet halls and extraordinary
cuisines.

Pack your Bags to get awe-struck by Visiting the Heaven on Earth – Manali
Apple country resort


If you love taking a calm stroll across the foothills of the mountain
while enjoying some breathtaking visuals of snow-covered meadows, then
this place is ideal for you. The resort is just 1.5 km away from the
city of Manali. The impeccable mountains offer fresh air that penetrates
your mind and body and gives you a surreal bliss. The sweet aroma of
apple valleys makes your stay even more enchanting.

Pack your Bags to get awe-struck by Visiting the Heaven on Earth – Manali
Riverside Country resort


Located at the foothills of the Himalayas, the resort is surrounded by
tall pine forest just above the Beas river. The serenity of this place
is so pure that one can feel completely unwound from the monotonous and
stressful city life. The resort not only provides a wonderful stay but
also satisfies the lust for sports by providing the inmates with various
activities and also a jogging track to keep them fit. The hotel also
offers an exercise room with a massage therapist, steam room, game room
and a pool table.

Pack your Bags to get awe-struck by Visiting the Heaven on Earth – Manali
Hotel River Crescent


The name is attributed the mystic lullaby of the river sound, the
mind-blowing fragrance from the apple orchard and fresh air gushing from
the surrounding mountains. It is a hub for energetic youth as the
resort offers trekking, skiing, river rafting and biking to satiate
their adventurous nerves.
Hotel Banon tree

If you are looking
for a luxurious and upscale getaway, this is your destination. The
hotel is just 50 km from Kullu airport. This is a perfect romantic
destination with vast living areas, intricate wooden walls, and floors
that provide the much-needed warmth and coziness. The mini bars attract
tourists from all around the world and the restaurant offers Indian,
Chinese and European delicacies.

Pack your Bags to get awe-struck by Visiting the Heaven on Earth – Manali


All that is planned well ends well. So plan your trip well in advance
to avoid confusions and mishaps. Manali has everything to cater to
people with different needs. Manali is famous not only for the
breathtaking and stunning natural beauty that the place is blessed with
but also for the various adventure sports happening here. Pack your bags
and get ready for the once in a lifetime experience of giving up your
soul to the enchanting mountains and snow-covered glaciers in Manali,
the heaven on earth.

The post Pack your Bags to get awe-struck by Visiting the Heaven on Earth – Manali appeared first on YourAmazingPlaces.com.



















https://www.youtube.com/watch?v=x-rjeT-86yg
Leigh Brasington: Jhanas & Stilling the Mind

SF Dharma Collective
Leigh visits San Francisco Dharma Collective and leads a jhana meditation and dharma talk
Category
Education
License
Creative Commons Attribution license (reuse allowed)

https://www.ffmt.fr/articl…/anapanasati/jhanas/ab.jhanas.pdf


THE FOURTH JHANA Sukha has vanished! As the stillness of the knower
calms that which is known, the bliss that was the central feature of the
first three jhanas changes again when one enters the fourth jhana. Only
this time it changes more radically. Sukha completely disappears. It
vanishes.What one is left with is an absolute still knower seeing
absolute stillness.The perfection of Peace. From the perspective of the
fourth jhana, thebliss of the previous jhanas is seen as a residual
movement of the mental object, and an affliction obscuring something much
greater. When the bliss subsides, all that is left is the profound
peace that is the hallmark of the fourth jhana. Nothing moves in here,
nothing glows. Nothing feels happiness or its opposite, discomfort. One
feels perfect balance in thevery center of the mind. Like being in the
center of the cyclone, nothing stirs in the center of the mind’s eye.
There is a sense of perfection inhere, a perfection of stillness and a
perfection of awareness. The Buddha described it as the purification of
mindfulness, just looking on (upekkhasati parisuddhim) (e.g. DN
9.13).The peace of the fourth jhana is like no other peace to be found
in the world. It can only be known having passed through the experience
of theprevious three jhanas. That passage is he only way of later
confirming that he unmoving peace that one felt, was indeed that of
fourth jhana.Furthermore, the state of fourth jhana is so very still,
that one remains on its plateau for many hours. It seems impossible that
one could experience the fourth jhana for any less time.

Though
piti and sukha have both ceased in the fourth jhana, and all thatis left
is the perfection of peace, such an experience is later recognized,on
reviewing, as supremely delightful. Although all bliss has vanished,the
perfect peace of the fourth jhana is seen as the best bliss so far. It
isthe bliss of no more bliss! And this is not playing with words,
trying to sound clever and mystical. This is how it is.

Summary of the
Fourth Jhana

This the fourth jhana has the following features:

1.The
disappearance of sukha

2.An extremely long lasting, and unchanging,
perception of the perfection of peace, reached through the lower three
jhanas;

3.The same absolute rock-like stillness, and absence of a doer,
as in the second and third jhanas;

4.The complete inaccessibility from the
world of the five senses and one’s body.

THE BUDDHA’S SIMILE FOR THE FOUR
JHANAS

The Buddha would often describe the experience within the four
jhanas using an evocative simile for each (MN 39.15-18, MN 77.25-28,
etc.).Before explaining these similes, it is helpful to pause to clarify
themeaning of a key word used in all the similes, kaya. Kaya has the
samerange of meanings as the English word “body.” Just as “body” can
meanthings other than the body of a person, such as a “body of evidence”
forexample, so too the Pali word kaya can mean things other than
aphysical body, such as a body of mental factors, nama kaya. (DN
15.20).In the jhanas, the five senses aren’t operating, meaning that
there is noexperience of a physical body. The body has been
transcended.Therefore, when the Buddha states in these four similes
“…so that thereis no part of his whole kaya un-pervaded (by bliss
etc.),” this can betaken to mean “…so that there is no part of his
whole mental body ofexperience un-pervaded (by bliss etc.)” (MN 39.16).
This point is toooften misunderstood.The Buddha’s simile for the first
jhana was a ball of clay (used as soap)with just the right amount of
moisture, neither too dry nor leaking out.The ball of clay stands for
the unified mind, wherein mindfulness hasbeen restricted to the very
small areas created by the “wobble.” Themoisture stands for the bliss
caused by total seclusion from the world ofthe fives senses. The
moisture pervading the clay ball completelyindicates the bliss
thoroughly pervading the space and duration of themental experience.
This is later recognized as bliss followed by bliss, andthen more bliss,
without interruption. The moisture not leaking outdescribes the bliss
always being contained in the space generated by thewobble, never
leaking out of this area of mind space into the world of thefive senses,
as long as the jhana persists.The second jhana is likened to a lake
with no external entry for water,but with a spring within the lake
itself replenishing the lake with cool water. The lake represents the
mind. The complete absence of any waythat water from outside can enter
the lake describes the inaccessibility ofthe mind in the second jhana
from any influence outside. Not even thedoer can enter such a mind.
Such hermetic inaccessibility from allexternal influences is the cause
of the rock-like stillness of the secondjhana. The internal spring
supplying the fount of cool water representsajjhattam sampasadanam, the
internal confidence in the bliss of thesecond jhana. This internal
confidence causes complete letting go,cooling the mind to stillness and
freeing it from all movement. Thecoolness stands for the bliss itself,
born of samadhi or stillness, andwhich pervades the whole mental
experience, unchanging, throughoutthe duration of the jhanas.The third
jhana is described by the metaphor of a lotus flower thatthrives
immersed in the cool water of a lake. The lotus represents themind in
third jhana. Water can cool the petals and leaves of a lotus butcan
never penetrate the lotus, since all water rolls off a lotus.
Thecoolness stands for sukha, the wetness stands for piti. So like the
lotusimmersed in water, the mind in the third jhana is cooled by sukha
but isnot penetrated by piti. The mind in the third jhana experiences
onlysukha. In the third jhana, the mind continues to experience a
rock-likestillness, never moving outside, just as the lotus in the
simile alwaysremains immersed within the water. Just as the bliss the
third jhanasustains the mind therein, so he cool water, which represents
bliss,causes the lotus to thrive. Once again, the unique bliss of the
thirdjhana pervades the whole mental experience form beginning to end,
justas the cool waters in the simile pervade the lotus with coolness
form itsroots to its tips.The fourth jhana is likened to a man draped
from head to toe in a cleanwhite cloth. The man represents the mind.
The clean white clothrepresents the perfect purity of both equanimity
and mindfulness that isthe hallmark of the fourth jhana. The mind in
the fourth jhana isstainless, spotless as clean cloth, perfectly still
and just looking on,purely and simply. Of course, this absolute purity
of peacefulnesspervades the whole body of the mental experience, from
the start to theend just as the white cloth completely covers the man’s
body, form headto toe.This is the meaning to the four similes for jhana,
as I understand them.

https://puredhamma.net/…/power-of-…/jhana-stages-of-nibbana/
Pure Dhamma
A Quest to Recover Buddha’s True Teachings

The Jhanas
PART ONE
INTRODUCTION
In the original Buddhist scriptures, there is only one word for any
level ofmeditation. Jhana designates meditation proper, where the
meditator’s mind is stilled from all thought, secluded from all
five-sense activity and is radiant with other-worldly bliss.
Put bluntly, it is isn’t Jhana then itisn’t true Buddhist meditation! Perhaps this is why the culminating
factor of the Buddha’s Noble Eightfold Path, the one that deals with
right meditation, is nothing less than the Jhanas.The Buddha’s
Rediscovery In the ancient Buddhist texts, the Buddha is said to have
discovered Jhana (SN 2,7).

This claim is repeated with full explanation by Venerable Ananda in another Sutta (AN 9,42).


The fact that the Buddha rediscovered Jhana should not be overlooked,
for the rediscovery was a central act in the dram of the Awakenment
with Awareness.When it is said that the Buddha discovered Jhana, it is
not to be understood that no one had ever experienced Jhana before.
For instance, in the era of the previous Buddha Kassapa, countless men
and women achieved Jhana and subsequently realized Awakenment with
Awareness. But in the India of twenty six centuries ago, all knowledge
of Jhana had disappeared. This was one reason that there is no mention
at all of Jhana in any religious text before the time of the Buddha.Some
might raise and objection that the teachers Alara Kalama and Udaka
Ramaputta preached on Jhana, because the texts state that they taught
the Bodhisatta (the Buddha-to-be) the attainment of the state of
nothingness and the attainment of the state of neither perception
nornon-perception. However, those two attainments could not have been
connected to Jhana, because the Bodhisatta recalled, just prior to
sitting under the Bodhi Tree, that the only time in his life that he had
experienced any Jhana was as a young boy, while sitting under a Rose
Apple Tree as his father conducted the first-ploughing ceremony (MN
36).That spontaneous early experience of Jhana had been
untaught,unplanned and since forgotten.

If that was the only
Jhana experienced by the Bodhisatta prior to his experience under the
Bodhi Tree, then the two teachers Alara Kalama and Udaka Ramaputta could
not have taught Jhana at all.Indeed, in the Mahasaccaka Sutta (MN 36),
the Bodhisatta is shown as rejecting the experiences under those two
teachers as not leading to Awakenment with Awareness, and then
exhausting just about every form of ascetic practice before concluding
that that too did not lead to Awakenment with Awareness.


Remembering the early experience of Jhana as a boy, the Bodhisatta
thought, “Perhaps this Jhana is the way to Awakenment with Awareness
(Bodhi).”Thus the Bodhisatta realized the jhanas under the Bodhi Tree
and proceeded from there to Full Awakenment with Awareness and the
attainment of Buddhahood.One of the reasons why Jhana was not practiced
before the Buddha’s Awakenment with Awareness was because people then
either indulged in seeking pleasure and comfort of the body or else
following a religion of tormenting the body. Both were caught up with
the body and its five senses and knew no release from the five senses.
Neither produced the sustained tranquility of the body necessary as the
foundation for Jhana.When the Bodhisatta began the easy practices
leading to such tranquility of body, his first five disciples abandoned
him in disgust. Such as practice was not regarded as valid. Therefore
it was not practiced, and so Jhana never occurred.After the Buddha’s
Awakenment with Awareness, the very first teaching that he gave,even
before the famous Four Noble Truths, was the exposition on the Middle
Way, a way which had not existed before (except long ago in the eras of
previous Buddhas), a way which leads automatically to Jhana and then to
Awakenment with Awareness.It was as if, the Buddha said, that He had
discovered a long but lost path leading to an ancient city (SN 12,65).
The ancient city was Nibbana(Awakenment with Awareness) and the long
lost path was the Eightfold Path culminating in Jhana. Since the Buddha
rediscovered this path, it can be said that the Buddha rediscovered
Jhana.

Can One be Attached to Jhana?

When the Bodhisatta
had the insight that Jhana was the way to Awakenment with Awareness, he
then thought, “Why am I afraid of that pleasure which has nothing to do
with the five senses nor with unwholesome things? I will not be afraid
of that pleasure (of Jhana)!” (MN 36). Even today, some meditators
mistakenly believe that something as intensely pleasurable as Jhana
cannot be conducive to the end of all suffering. They remain afraid of
Jhana. However, in the Suttas the Buddha repeatedly stated that the
pleasure of the Jhana “is to be followed, is to be developed and is to
be made much of. It is not to be feared” (MN 66). Inspite of this
clear advice from the Buddha Himself, some students of meditation are
misled by those who discover Jhana on the grounds that one can become
attached to Jhana and so never become awakend with awareness. It should
be pointed out that the Buddha’s word for attachment, upadana,only
refers to attachment to the comfort and pleasure of the five-sensesor
world or to attachment to various forms of wrong view (such as a viewof
self). It never means attachment to wholesome things, like Jhana1

Simply put, Jhana states are stages of letting go. One cannot be
attached to letting go. Just s one cannot be imprisoned by freedom.One
can indulge in jhana, in the bliss of letting go, and this is what some
people misled into fearing. But in the Pasadika Sutta (DN 29,25), the
Buddha said that one who indulges in the pleasures of Jhana may expect
only one of four consequences: Stream-Winning, Once-returner,
Non-returner, or Full Awakenment with Awareness! In other words,
indulging in Jhana leads only to the four stages of Awakenment with
Awareness. This in the words of the Buddha “One should not fear Jhana”
(MN 66).

For Those a Long Way from Jhana

For some meditators, the Jhanas may seem to be such a long distance away that they are seen as irrelevant.
This is not so. Discussing such sublime states can create inspiration,
as well as map out the territory ahead so that one can know the right
direction. More crucial y, it gives one the information about what to
do when one gets close to any of these profound states of freedom.
Finally, it gives a deeper understanding of the Dhamma, especially into
the Third Noble Truth that is the cessation of all suffering—Nibbana.
This is because, the rapture and bliss of jhanais directly related to
the amount of Samsara which is, albeit temporary,let go of. Thus,
discussing the Jhanas is well worthwhile, even if they may seem so far
away form you.

For Those a Little Closer to Jhana

Some
readers may have already gotten close enough to be able to understand
this discussion from their own experience, and it may help them make the
last leap into the jhanas. Furthermore, when a meditator has actually
experienced a profound state of meditation, they want to find out
exactly what it was, to recognize the state in terms of the Buddha’s
accurate descriptions. So it is important to be able to
correctlyidentify the levels of depth in meditation.It is also important
to generate some inspiration in one’s achievement.Such a positive
emotion will only encourage further letting go. It is my aspiration to
show you how wonderful and profound these states of Jhana are, and to
illustrate how crucial their experience is to the event of
Enlightenment.Eventually, the seeds that are planted in you through
reading adiscussion on Jhana like this will one day bear fruit. When
one realize show the mental factor of intention actually occurs, one
understands how important it is to get information and inspiration like
this on the Jhanasform outside of oneself. The at the right time, the
mind will know automatically what it must do.For example, when nimittas
arise the mind will spontaneously know howto respond. Sometimes you
might reflect on this later, “Where did that intention come from?” The
answer is that that movement of the mind came from reading discussions
such as this. Sometimes it comes from things learned in a past
life!These are the things that generate the subtle guidance of the mind
in the still states of meditation. They do not come from you. If you
get involved and try to do something, the meditation is disturbed and
the peace falls apart.Sp please do not think that just because you are
not at this stage yet,that this discussion is of no use to you. In
fact, it will be very useful to you. But you will only realize its
usefulness after you have achieved one of the Jhanas and reflected back
to see that such instruction as given here, which you thought were
forgotten, manifest at the tight time to lead
the mind into jhana.

The Beautiful Breath:
The Beginning of the Journey into Jhanas


So far I have discovered the Jhanas from a historical and theoretical
point of view. Now it is time to explain the Jhanas in terms of their
practice. It is best to begin the description of the journey into Jhana
from the starting point of the “beautiful breath.” Before this stage
is accomplished, the mind has insufficient contentment, awareness and
stability to launch itself into the higher states of consciousness. But
when one is able to maintain an effortless awareness on the breath
without break for a long period of time, when the mind has settled into
such a rich awareness that the breath appears delightful. Then one is
ready to set off on the journey into jhana.

Do Not Be Afraid of Delight


I want to stress that one should be cautious not to be afraid of
delight in meditation. Too many meditators dismiss happiness thinking
it unimportant or, even worse, thinking that they don’t deserve such
delight. Happiness in meditation is important! Moreover, you deserve
this bliss out! Blissing our on the breath is an essential part of the
path. So when delight does arise alongside the breath, one should
cherish it like a valuable treasure, and guard it accordingly.

The Beautiful Breath and No Effort


The delight that arises at the stage of the beautiful breath is the
“glue”that holds the mind’s attention on the breath. It results in the
mindfulness staying with the breath without effort. One stays with full
attention on the breath because the mind wants to stay with the
breath.The mind, at this stage, enjoys watching the breath so much that
it doesn’t want to go anywhere else. It just remains with the
breath,automatically. It is so content being with the delightful,
beautiful breath that all wandering ceases. One remains fully aware of
the breath withoutany need to control the mind. Mindfulness of the
breath, here, becomes effortless.

Without the experience of
delight, there will be some discontent. And discontent is the source of
the wandering mind. Before one reaches the stage of the beautiful
breath, discontent pushes mindfulness away from the breath. There, the
only way to keep mindfulness upon the breath is through and effort of
will, through control. But when the stage of the beautiful breath is
achieved, when delight generates long lasting contentment, then the mind
will not wander. Then control can be relaxed, effort relieved, and the
mind remains motionless, naturally.Just as petrol/gas is the fuel
moving the car, so discontent is the fuel that moves the mind. When a
car runs out of gas, it gently comes to as top. One doesn’t need to use
the brakes. It comes to a state of stillness, naturally. In the same
way, when the mind runs out of discontent, through the arising of the
beautiful breath, it gently comes toa stop. One doesn’t need to use the
brakes of the will power. The mind comes to a state of stillness,
naturally.


ffmt.fr



Pitisukha—Joy and Happiness

In Pali, the compound word pitisukha means the combination of joy andhappiness. One can use those words for all sorts of experiences, even forworldly experiences. But in meditation, pitisukha refers only to that joy and happiness that is generated through letting go.

Just as various types of fire may be distinguished by their fuel—such asa wood fire, oil fire or brushfire—so the various types of happiness can bedistinguished by their cause. The joy and happiness that arises with thebeautiful breath is fueled by the letting go of burdens such as past andfuture, internal commentary and diversity of consciousness. Because itis a delight born of letting go, it cannot produce attachment.

One cannot be attached and letting go at the same time. The delight that arises withthe beautiful breath is, in fact, a clear sign that some detachment has taken place.

Three Major Types of Pitisukha

One might propose three major types of pitisukha, (joy and happiness):that generated by sensual excitement, that cased by personalachievement, and that born of letting go. Not only are these types ofhappiness differentiated by their cause, but they are also very different intheir natures. The happiness generated by sensual excitement is hotand stimulating but also agitating and consequently tiring. It lessens inintensity on repetition. The happiness caused by personal achievementis warm and fulfilling but also fades quickly, leaving a sense of a vacanthole in need of filling. But the happiness born of letting go is cool andvery long lasting. It is associated with the sense of real freedom.

Moreover, the happiness generated by sensual excitement produces ever-stronger desire, like an addict needing an ever stronger dose, making thehappiness unstable and tyrannical. The happiness caused by personal achievement produces more investment in being the control freak,encouraging the illusion of personal power. The controller then kills anyhappiness. The happiness born of letting go inspires more letting go andless interference . Because it encourages one to leave things alone, it isthe most stable and effortlessly long lasting. It is the most independentof causes. It is closest to the unconditioned, the uncaused.It is important for success in meditation to recognize these different typesof happiness. If the happiness that arises with awareness of the breathis of the sensual excitement type, for example like waves of physicalpleasure coursing through your body, then it will soon disappear wheneffort is relaxed, leaving one heavy and tired. It is of little use here. Itfthe happiness is associated with the sense of achievement, for instancethinking “Wow! At last I’m getting somewhere in my meditation,” then itwill often be followed by the achievement disintegrating, destroyed by thecontroller suddenly being aroused, ruined by the interfering ego. But ifthe happiness that arises with the beautiful breath is that born of lettinggo, then one feels that one doesn’t need to say anything, or do anything.It becomes the happiness whose brother is freedom and whose sister ispeace. It will grow all by itself in magnificent intensity, blossoming like aflower in the garden of Jhana.


Beautiful Breath, Beautiful Metta, Beautiful Skull!

There are many other objects of meditation as well as the breath. Onecan take loving kindness (Metta), parts of the body (Kayagatasati), simplevisualizations (Kasina) and other things as the focus of one’s mindfulness. However, in all meditation that develops into jhana, there must come a stage where the pitisukha born of letting go arises. For example, loving kindness meditation opens into being such a wonderful,gorgeous, unconditional love for the whole cosmos, filling the meditator with delicious joy. Pitisukha born of letting go has arisen and one is att the stage of “beautiful Metta.” Another example: some meditators focuson parts of the human of the human body, often on a skull. As the meditation deepens, as mindfulness rests on the inner image of a skull,an amazing process unfolds. The image of the skull in one’s mind startsto whiten, then deepen in colour, until it appears to glow with intense luminosity as the “beautiful skull!” Again, pitisukha born of letting go has appeared filling the whole experience with joy and happiness. Evensome monks who practice Asubha (loathsomeness) meditation, on a decaying corpse say, can experience the initially repugnant cadaver suddenly changing into one of the most beautiful images of all. Letting go has aroused so much happiness that it overwhelms the naturaldisgust and floods the image with pitisukha. One has realized the stageof the “beautiful corpse!”IN breath meditation (Anapanasati), the Lord Buddha taught the arousing of pitisukha along with the experience of one’s breath as the 5hand 6th steps of the 16 step Anapanasati method (see MN 118). It is such a crucial stage in meditation that I have dealt with it in The Basic Method of Meditation2.


What if Pitisukha Hasn’t Appeared?

When pitisukha doesn’t arise, it must be because there is not enoughcontentment, this is, one is still trying too much. One should reflect onthe first two of the five hindrances. The first hindrance, sensory desire,draws the attention towards the object of desire and thus away from thebreath. The second hindrance, ill will, finds fault with the experience of breath, and the dissatisfaction repels the attention away from the breath.Contentment is the “middle way” between desire and ill will. It keepsone’s mindfulness with the breath long enough for the pitisukha to arise.

Sometimes meditators wonder about the role of effort in meditation. At the stage of meditation just before the beautiful breath, one’s effort should directed only into the knowing, and kept away from the doing mind. When effort is channeled into doing the meditation, that is,controlling everything, then the energized “doer” moves into restlessness,another of the hindrances. But when the effort is removed from the“doer” and is given fully to the knowing, then not only does restlessnessdisappear, but so does sloth and torpor. Sloth and torpor is another ofthe Five Hindrances. It arises because the knowing is without energy.Often this is because all one’s energy has gone into doing, into the activefunction of the mind, into controlling. So much so that the knowing, the passive function of mind, is starved into the feebleness of sloth andtorpor. But when all one’s effort is invested in the knowing, intomindfulness, then sloth and torpor become replaced by bright andenergized knowing.

Putting all one’s effort into the knowing is another way of generating pitisukha along with the breath. For the energy of the mind isequivalent to happiness. So if pitisukha hasn’t appeared yet, it mightbe that one is not directing effort away from the doer and into the knowing.

The Way Into Silence
Stillness means lack of movement. What causes the mind to move?“Will” causes the mind to move! This is why if one wants to experiencestillness, then one must remove all will, all doing, all control.

One can firmly hold a leaf on a plant but, however hard you try, you willnever be bale to hold to still. There will always be some vibration caused by slight tremors in one’s muscles. However, if one protected the leaffrom any wind, then the leaf becomes still, eventually, all by itself. Abyremoving the causes of the movement, the wind, then the leaf comes to anatural state of stillness.

In exactly the same way, one cannot achieve stillness by holding themind in the grip of one’s will. But if one removes the cause of movement in the mind, the will, then the mind soon comes to a natural state of stillness.
Thus one cannot will the mind to be still! The way into stillness is though the pitisukha born of letting go. Once the delight that comeswith the beautiful breath appears, then will becomes redundant. It becomes unnecessary since mindfulness stays with the breath all byitself, effortlessly. Mindfulness enjoys being with the beautiful breath,and so does not need to be forced. It is through the arising pitisukha atthe stage of the beautiful breath that will becomes calmed, effort isrelieved, and stillness begins to manifest.

When stillness appears it enriches the pitisukha. The deepening of pitisukha, in turn, creates even less opportunity for effort, and sostillness grows stronger. A self-reinforcing, feedback process ensues.Stillness deepens pitisukha. Pitisukha increases the stillness. Thisprocess continues, when not interrupted, all the way into Jhana where stillness is profound and pitisukha ecstatic.

When the Breath Disappears
If the breath disappears before the stage of the beautiful breath, then this is a case of sloth and torpor, of weak attention. One should go back to basics, strengthen present moment awareness and silence, and putmore energy into awareness.

But when one is on the stage of the beautiful breath, when it feels so delightful and effortless to be mindful of the breath for long periods oftime, then as the mind grows in stillness, the perception of the breath grows more subtle. Soon one is not aware of an in-breath, or of a beginning or middle or end of a breath. One is simply aware of aseemingly unchanging perception of breath, a single experience thathardly alters from moment to moment. What is happening is that someof the external features of breath, such as in and out, beginning and end,have been transcended, All one sees is the heart of the breath experience, beyond these labels.

Because of the extreme simplicity of the meditation object, the breath,stillness and pitisukha can grow even stronger. Let them grow stronger.Don’t fall onto the trap of doubt, wondering whether this very subtle barebreath experience is what one should be watching. Don’t worry thatperceptions of in and out, beginning and end, have disappeared. This ishow it should be. Don’t disturb the process. As the stillness andpitisukha grow ever stronger, the breath disappears.

When in the stage of the beautiful breath, the breath disappears, onlythe beauty remains. One is aware not of nothing, but of beauty, the pitisukha without any perception of breath. This is another importantstage in one’s meditation. It is a step closer to jhana.

The Calming of the Senses

Buddhism has always described experience in terms of six, not five,senses. They are sight, hearing, smell, taste, touch and also the mind.In breath meditation, one calms the first four senses into disappearance by focusing only on the breath. The breath is then experienced throughthe senses of touch and mind.

As the meditation progresses, the sense of touch is gradually calmed andthe sense of mind becomes more dominant. In the stages of the beautiful breath, the breath is experienced only partly by the sense of touch andmostly by the mind sense. The sense of touch gives one the perception of breath. The mind sense gives one the perception of beauty. When the“breath” disappears, it means that one has succeeded in calming the sense of touch into disappearance. The external five senses have at last been transcended. Only the mind sense remains. And the mind senseexperiences the breath as beauty.

In fact, one is still breathing at this stage, albeit ever so softly, It is just that one is now experiencing the breath through the mind sense, and not through the sense of touch. Because the familiar experience of breath is not linger present, one might conclude that one’s breath has stopped! But it hasn’t. Don’t worry. One will not die at this stage of meditation!One is just experiencing the breath in a new and wonderful way. One isexperiencing the breath only through the mind sense, and perceiving itas bliss.

It is like viewing a rare, sparkling diamond. At first one is aware of the shape, size and its many facets. But, maybe, after a while one doesn’t perceive the size and shape any more. Even the concept of facets disappears. All one notices, all that one is left with, is the “sparkle,” the beauty. The diamond is still there only one perceives it in a new and wonderful way.

Or it is like the simile that I like to use of the Cheshire cat in Alice in Wonderland, by Lewis Carol3 . First, the smiling face of a Cheshire Cat appears in the blue sky. As Alice and the Red Queen observe the image,the Cat’s head gradually disappears. Soon, only a mouth is left with anendearing smile. Then the mouth disappears, but the mile still remains!The body has gone, but the beauty remains.

This is how it appears when the five external senses completely disappear and only the mind sense remains. When one is not used topure mental objects, with no link to anything in the physical world, thenone may easily become confused. Faith or confidence (Saddha) is helpfulhere. If wisdom born of experience is yet too weak, then use confidence to know that when, in the stage of the beautiful breath, then breathdisappears leaving only a feeling of beauty or delight, then that is a puremental object that one is experiencing. Stay there with confidence. Becareful not to allow the hindrance of doubt to disturb the delightful peace. One may figure out what the experience means at the end of the meditation period, not now. As mentioned many times already, oneshould wait to the final few minutes of the meditation period to reviewany meaningful experiences.

Summary

This chapter has been an introduction to the Jhanas. I have given abrief history of the Jhanas and have explored some of the issues oftenraised about this exalted topic. I have returned yet one more time to the“beautiful breath,” for it is the beginning of the journey into Jhanas. Ihave prefaced the beautiful breath with the important exhortation not tobe afraid of delight in meditation, for delight is the “glue” that holds themind’s attention on the breath.The next part takes us further down the road to the deep absorptions.Let us turn now to a discussion of the nimitta, the “home stretch” intoJhanas.1

See upadana in Buddhist Dictionary: Manual of Buddhist Terms andDoctrines, Venerable Nyantiloka (Fourth Revised Edition), Kandy,Buddhist Publication Society, 1980.2

The Basic Method of Meditation by Ajahn Brahmavamso, available fromthe Buddhist Society of Western Australia.3

The annotate Alice: Alice’s Adventure in Wonderland and Through theLooking Glass, Harmondsworth, U.K. Penquin, 1965.



https://www.youtube.com/watch?v=4iJJfwQnXcw
Buddha-In His Own Words

Sen Kollura
292 subscribers
Those are the collection of Quotes by Gautama Buddha of who he is and
what is his teachings are for. They are taken from Sutta Pitaka which is
where his original teachings are in pure form(Theravada Buddhism).It
has nearly 18500 Suttas(discourses) which will guide you to the supreme
nibban(unchangeable happiness) ,the goal of his teachings in this
life.If you think you are a intelligent and honest person,it doesn’t
matter which faith you follow, here comes opportunity to develop your
inteligence to a level you never imagine before.
Category
Education

https://www.youtube.com/watch?v=9LVATxJuDmY
Beautiful Good Morning Photos With GodGautama Buddha,Wishes, Ecards, Images, WhatsApp Video

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God Budda Blesses You
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Beautiful Good Morning Photos With GodGautama Buddha,Wishes, Ecards, Images, WhatsApp Video
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YouTube Video Editor


https://www.youtube.com/watch?v=8N3U2CZs3FM
24/7 The Best LIVE Morning Music Ever ➤ 528 Hz Positive Vibes For A Good Day - The Deepest Healing

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8c Buddhist Doctrines - What is Nibbana?
http://www.columbia.edu/…/00amb…/ambedkar_buddha/04_04.html… ON NIBBANA


What is Nibbana?

1. Once the Blessed Lord was staying at Shravasti
in Anathapindika’s Ashrama, where Sariputta was also staying.
2.
The Lord, addressing the Brethren, said: “Almsmen, be ye partakers not
of the world’s goods, butof my doctrine; in my compassion for you all I
am anxious to ensure this.”
3. Thus spoke the Lord, who thereupon rose and passed to his own cell.
4. Sariputta remained behind,and the Brethren asked him to explain what is Nibbana.
5. Then Sariputta in reply to the Brethren said: “Brethren, know you that greed is vile, and vile is resentment.
6. “To shed this greed andthis resentment, there is the Middle Way,
which gives us eyes to see and makes us know, leading us on to peace,
insight, awakenment with awareness, and Nibbana.
7. “What is
this Middle Way?It is naught but the Noble Eight-fold Path of right
outlook, right aims,right speech, right action, right means of
livelihood, right effort, right mindfulness, and right concentration;
this, Almsmen is the Middle Way.
8. “Yes, sirs; anger is vile and
malevolence is vile, envy and jealousy are vile, niggardliness
and avarice are vile, hypocrisy and deceit and arrogance are vile,
inflation[boastfulness?] is vile, and indolence is vile.
9. “For
the shedding of inflation and indolence there is the Middle Way, giving
us eyes to see, making us know, and leading us on to peace, insight,
awaktenment with awareness.
10. “Nibbana–which is naught but that Noble Eight-fold Path.”
11. Thus spoke the reverend Sariputta—glad at heart, the Almsmen rejoiced at what he had said.


The Roots of Nibbana

(2.i)

1. Once the venerable Radhacame to the
Exalted One. Having done so, he saluted the Exalted One andsat down on
one side. So seated, the venerable Radha thus addressed theExalted One:
“Pray, Lord, what for is Nibbana?”
2. “Nibbana means releasefrom passion,” replied the Lord.
3. “But Nibbana, Lord,–whatis the aim of it?”
4. “Rooted in Nibbana, Radha,the righteous life is lived. Nibbana
is its goal. Nibbana is its end.”

(2.ii)

1. Once the Exalted One
was dwelling at Shravasti, in Jeta’s Grove, at Anathapindika’s Park. Then
the Exalted One called the brethren, saying, “Brethren.” “Yes, Lord,”
replied those brethren to the Exalted One. The Exalted One thus spake:
2. “Do ye bear in mind, brethren,the Five Fetters that bind to the lower world, as taught by me?”
3. Whereupon the venerable Malunkyaputta said this to the Exalted One :
4. “I, Lord, bear in mind those Five Fetters.”
5. “And how, Malunkyaputta,do you bear them in mind?”
6. ” I bear in mind, Lord,the view of bodyhood, as taught by the
Exalted One; and wavering, and the moral taint of dependence on rite and
ritual, the excitement of sensual delight, and malevolence, taught by the
Exalted One as fetters that bind to the lower world. These are the Five
Fetters that I bear in mind, Lord.”
7. “As taught for whom,
Malunkyaputta,do you bear in mind these Five Fetters? Will not the
wanderers of other views reproach you, using the parable of a tender baby
for their reproach and saying thus:
8. “‘But, Malunkyaputta,
therecan be no bodyhood for a tender baby-boy, dull of wits and lying on
hisback. How, then, can there arise in him any view of bodyhood? Yet
thereis indeed latent in him a tendency to the view of bodyhood.

9. “‘Likewise, Malunkyaputta,there can be no mental conditions for a
tender baby-boy, dull of wits andlying on his back. How, then, can there
be in him any wavering of mentalconditions? Yet there is in him a
latent tendency to wavering.
10. “‘So also, Malunkyaputta,he can
have no moral practice. How, then, can there be in him any moraltaint
of dependence on rite and ritual? Yet he has a latent tendency thereto.
11. “‘Again, Malunkyaputta,that tender babe has no sensual
passions. How, then, can be known the excitementof sensual delight? But
the tendency is there.
12. “‘Lastly, Malunkyaputta,for that
tender babe beings do not exist. How then can it harbour
malevolenceagainst beings? Yet the tendency thereto is in him.’

13. “Now, Malunkyaputta, willnot those wanderers of other views thus
reproach you, using for their reproachthe parable of that tender
baby-boy?”
14. When this was said, thevenerable Ananda thus
addressed the Exalted One: “Now is the time, ExaltedOne. O Wayfarer, now
is the time for the Exalted One to set.”

khanpadawan
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A screencast lecture on Buddhist doctrines and philosophies.. Lecture three of four lectures on Buddhism. http://tinyurl.com/religionsclass
Screencast lectures by Dr. Dale Tuggy, for his INDS 120 World
Religions - a college course surveying the traditions of Hinduism,
Buddhism, Judaism, Christianity, and Islam, and introducing students to
the terms and classic theories of Religious Studies.

You can take this course for credit during July 2014. See: http://www.fredonia.edu/summer/
It counts as a GenEd World Civilizations course for SUNY schools, and
may count for various requirements in Religious Studies or general
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This series is being created Feb - June 2014, so more screencasts are coming each week.
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https://www.learnreligions.com/how-the-historical-buddha-en

Parinibbana: How the Historical Buddha Entered Nibbana
The Last Days of the Buddha

https://youtu.be/1jU66LuoQW0


Parinibbana: How the Historical Buddha Entered Nibbana This abridged
account of the historical Buddha’s passing and entry into Nibbana is
taken primarily from the Maha-parinibbana Sutta, translated from the
Pali by Sister Vajira & Francis Story. Other sources consulted are
Buddha by Karen Armstrong (Penguin, 2001) and Old Path White Clouds by
Thich Nhat Hanh (Parallax Press, 1991).

Forty-five years had
passed since the Lord Buddha’s awakenment with awareness, and the
Blessed One was 80 years old. He and his monks were staying in the
village of Beluvagamaka (or Beluva), which was near the present-day city
of Basrah, Bihar state, northeast India. It was the time of the monsoon
rains retreat,when the Buddha and his disciples stopped traveling.

Like an Old Cart


One day the Buddha asked the monks to leave and find other places to
stay during the monsoon. He would remain in Beluvagamaka with only his
cousin and companion, Ananda. After the monks had left, Ananda could see
that his master was ill. The Blessed One, in great pain, found comfort
only in deep meditation. But with the strength of will, he overcame his
illness.

Ananda was relieved but shaken. When I saw the Blessed
One’s sickness my own body became weak, he said. Everything became dim
to me, and my senses failed. Ye I still had some comfort in the thought
that the Blessed One would not come to his final passing away until he
had given some last instructions to his monks.

The Lord Buddha
responded, What more does the community of monks expect from me, Ananda?
I have taught the dhamma openly and completely. I have held nothing
back, and have nothing more to add to the teachings. A person who
thought the sangha depended on him for leadership might have something
to say. But, Ananda, the Tathagata has no such idea, that the sangha
depends on him. So what instructions should he give?

Now I am
frail, Ananda, old, aged, far gone in years. This is my eightieth year,
and my life is spent. My body is like an old cart, barely held together.


Therefore, Ananda, be islands unto yourselves, refuges unto yourselves,
seeking no other refuge; with the Dhamma as your island, the Dhamma as
your refuge, seeking no other refuge.

At the Capala Shrine


Soon after he had recovered from his illness, the Lord Buddha suggested
he and Ananda spend the day at a shrine, called the Capala Shrine. As
the two elderly men sat together, the Buddha remarked upon the beauty of
the scenery all around. The Blessed One continued, Whosoever, Ananda,
has perfected psychic power could, if he so desired, remain in this
place throughout a world-period or until the end of it. The Tathagata,
Ananda, has done so. Therefore the Tathagata could remain throughout a
world-period or until the end of it.

The Buddha repeated this suggestion three times. Ananda, possibly not understanding, said nothing.


Then came Mara, the evil one, who 45 years earlier had tried to tempt
the Buddha away from awakenment with awareness. You have accomplished
what you set out to do, Mara said. Give up this life and enter
Parinibbana [complete Nibbana] now.

The Buddha Relinquishes

His Will to Live Do not trouble yourself, Evil One, the Buddha replied. In three months I will pass away and enter Nibbana.


Then the Blessed One, clearly and mindfully, renounced his will to live
on. The earth itself responded with an earthquake. The Buddha told the
shaken Ananda about his decision to make his final entry into Nibbana in
three months. Ananda objected, and the Buddha replied that Ananda
should have made his objections known earlier, and requested the
Tathagata remain throughout a world-period or until the end of it.

To Kushinara


For the next three months, the Buddha and Ananda traveled and spoke to
groups of monks. One evening he and several of the monks stayed in the
home of Cunda, the son of a goldsmith. Cunda invited the Blessed One to
dine in his home, and he gave the Buddha a dish called sukaramaddava.
This means “mushrooms’ soft food.” No one today is certain what this
means. It was mushrooms dish.

Whatever was in the sukaramaddava,
the Buddha insisted that he would be the only one to eat from that dish.
When he had finished, the Buddha told Cunda to bury what was left so
that no one else would eat it.

That night, the Buddha suffered
terrible pain and dysentery. But the next day he insisted in traveling
on to Kushinara, located in what is now the state of Uttar Pradesh in
northern India. On the way, he told Ananda not to blame Cunda for his
death.

Ananda’s Sorrow

The Buddha and his monks came to a
grove of sal trees in Kushinara. The Buddha asked Ananda to prepare a
couch between to trees, with its head to the north. I am weary and want
to lie down, he said. When the couch was ready, the Buddha lay down on
his right side, one foot upon the other, with his head supported by his
right hand. Then the sal trees bloomed, although it was not their
season, pale yellow petals rained down on the Buddha.

The Buddha
spoke for a time to his monks. At one point Ananda left the grove to
lean against a door post and weep. The Buddha sent a monk to find Ananda
and bring him back. Then the Blessed One said to Ananda, Enough,
Ananda! Do not grieve! Have I not taught from the very beginning that
with all that is dear and beloved there must be change and separation?
All that is born, comes into being, is compounded, and is subject to
decay. How can one say: “May it not come to dissolution”? This cannot
be.

Ananda, you have served the Tathagata with loving-kindness in
deed, word, and thought; graciously, pleasantly, wholeheartedly. Now
you should strive to liberate yourself. The Blessed One then praised
Ananda in front of the other assembled monks.

Parinibbana


The Buddha spoke further, advising the monks to keep the rules of the
order of monks. Then he asked three times if any among them had any
questions. Do not be given to remorse later on with the thought: “The
Master was with us face to face, yet face to face we failed to ask him.”
But no one spoke. The Buddha assured all of the monks they would
realize awakenment with awareness.

Then he said, All compounded things are subject to decay. Strive with diligence. Then, serenely, he passed into Parinibbana.

Nature Healing Society
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LESSON 3226 Sun 29 Dec 2019 Free Online NIBBANA TRAINING from KUSHINARA NIBBANA BHUMI PAGODA -PATH TO ATTAIN PEACE and ETERNAL BLISS AS FINAL GOAL Buddhist Doctrines - What is Nibbana? - The Roots of Nibbana in Classical English,Roman,99) Classical Tamil-பாரம்பரிய இசைத்தமிழ் செம்மொழி,06) Classical Devanagari,Classical Hindi-Devanagari- शास्त्रीय हिंदी,16) Classical Bengali-ক্লাসিক্যাল বাংলা,40) Classical Gujarati-ક્લાસિકલ ગુજરાતી,68) Classical Malayalam-ക്ലാസിക്കൽ മലയാളം,71) Classical Marathi-क्लासिकल माओरी,74) Classical Nepali-शास्त्रीय म्यांमार (बर्मा),80) Classical Punjabi-ਕਲਾਸੀਕਲ ਪੰਜਾਬੀ,84) Classical Sanskrit छ्लस्सिचल् षन्स्क्रित्,89) Classical Sindhi,100) Classical Telugu- క్లాసికల్ తెలుగు,
Filed under: General, Vinaya Pitaka, Sutta Pitaka, Abhidhamma Pitaka, Tipiṭaka
Posted by: site admin @ 10:26 am

LESSON 3226 Sun 29  Dec 2019

Free Online NIBBANA TRAINING

from

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

Buddhist Doctrines - What is Nibbana? - The Roots of Nibbana

in Classical English,Roman,99) Classical Tamil-பாரம்பரிய இசைத்தமிழ் செம்மொழி,06) Classical Devanagari,Classical Hindi-Devanagari- शास्त्रीय हिंदी,16) Classical Bengali-ক্লাসিক্যাল বাংলা,40) Classical Gujarati-ક્લાસિકલ ગુજરાતી,68) Classical Malayalam-ക്ലാസിക്കൽ മലയാളം,71) Classical Marathi-क्लासिकल माओरी,74) Classical Nepali-शास्त्रीय म्यांमार (बर्मा),80) Classical Punjabi-ਕਲਾਸੀਕਲ ਪੰਜਾਬੀ,84) Classical Sanskrit छ्लस्सिचल् षन्स्क्रित्,89) Classical Sindhi,100) Classical Telugu- క్లాసికల్ తెలుగు,


https://in.pinterest.com/pin/618541330043522708/


57-1-4 (1)

Meditation- what will you lose?

https://www.youtube.com/watch?v=4iJJfwQnXcw
Buddha-In His Own Words

Sen Kollura
292 subscribers
Those are the collection of Quotes by Gautama Buddha of who he is and
what is his teachings are for. They are taken from Sutta Pitaka which is
where his original teachings are in pure form(Theravada Buddhism).It
has nearly 18500 Suttas(discourses) which will guide you to the supreme
nibban(unchangeable happiness) ,the goal of his teachings in this
life.If you think you are a intelligent and honest person,it doesn’t
matter which faith you follow, here comes opportunity to develop your
inteligence to a level you never imagine before.
Category
Education

https://www.youtube.com/watch?v=9LVATxJuDmY
Beautiful Good Morning Photos With GodGautama Buddha,Wishes, Ecards, Images, WhatsApp Video

23
1
Share
Save
God Budda Blesses You
223 subscribers
Beautiful Good Morning Photos With GodGautama Buddha,Wishes, Ecards, Images, WhatsApp Video
Category
People & Blogs
Created using
YouTube Video Editor


https://www.youtube.com/watch?v=8N3U2CZs3FM
24/7 The Best LIVE Morning Music Ever ➤ 528 Hz Positive Vibes For A Good Day - The Deepest Healing

https://tenor.com/view/nicnews-nic-nicnewsteam-airshebestak-gif-5971888

Nicnews Nicnewsteam GIF - Nicnews Nic Nicnewsteam GIFs

https://www.youtube.com/watch?v=fYVfO75XXtY

8c Buddhist Doctrines - What is Nibbana?
http://www.columbia.edu/…/00amb…/ambedkar_buddha/04_04.html… ON NIBBANA


What is Nibbana?

1. Once the Blessed Lord was staying at Shravasti
in Anathapindika’s Ashrama, where Sariputta was also staying.
2.
The Lord, addressing the Brethren, said: “Almsmen, be ye partakers not
of the world’s goods, butof my doctrine; in my compassion for you all I
am anxious to ensure this.”
3. Thus spoke the Lord, who thereupon rose and passed to his own cell.
4. Sariputta remained behind,and the Brethren asked him to explain what is Nibbana.
5. Then Sariputta in reply to the Brethren said: “Brethren, know you that greed is vile, and vile is resentment.
6. “To shed this greed andthis resentment, there is the Middle Way,
which gives us eyes to see and makes us know, leading us on to peace,
insight, awakenment with awareness, and Nibbana.
7. “What is
this Middle Way?It is naught but the Noble Eight-fold Path of right
outlook, right aims,right speech, right action, right means of
livelihood, right effort, right mindfulness, and right concentration;
this, Almsmen is the Middle Way.
8. “Yes, sirs; anger is vile and
malevolence is vile, envy and jealousy are vile, niggardliness
and avarice are vile, hypocrisy and deceit and arrogance are vile,
inflation[boastfulness?] is vile, and indolence is vile.
9. “For
the shedding of inflation and indolence there is the Middle Way, giving
us eyes to see, making us know, and leading us on to peace, insight,
awaktenment with awareness.
10. “Nibbana–which is naught but that Noble Eight-fold Path.”
11. Thus spoke the reverend Sariputta—glad at heart, the Almsmen rejoiced at what he had said.


The Roots of Nibbana

(2.i)

1. Once the venerable Radhacame to the
Exalted One. Having done so, he saluted the Exalted One andsat down on
one side. So seated, the venerable Radha thus addressed theExalted One:
“Pray, Lord, what for is Nibbana?”
2. “Nibbana means releasefrom passion,” replied the Lord.
3. “But Nibbana, Lord,–whatis the aim of it?”
4. “Rooted in Nibbana, Radha,the righteous life is lived. Nibbana
is its goal. Nibbana is its end.”

(2.ii)

1. Once the Exalted One
was dwelling at Shravasti, in Jeta’s Grove, at Anathapindika’s Park. Then
the Exalted One called the brethren, saying, “Brethren.” “Yes, Lord,”
replied those brethren to the Exalted One. The Exalted One thus spake:
2. “Do ye bear in mind, brethren,the Five Fetters that bind to the lower world, as taught by me?”
3. Whereupon the venerable Malunkyaputta said this to the Exalted One :
4. “I, Lord, bear in mind those Five Fetters.”
5. “And how, Malunkyaputta,do you bear them in mind?”
6. ” I bear in mind, Lord,the view of bodyhood, as taught by the
Exalted One; and wavering, and the moral taint of dependence on rite and
ritual, the excitement of sensual delight, and malevolence, taught by the
Exalted One as fetters that bind to the lower world. These are the Five
Fetters that I bear in mind, Lord.”
7. “As taught for whom,
Malunkyaputta,do you bear in mind these Five Fetters? Will not the
wanderers of other views reproach you, using the parable of a tender baby
for their reproach and saying thus:
8. “‘But, Malunkyaputta,
therecan be no bodyhood for a tender baby-boy, dull of wits and lying on
hisback. How, then, can there arise in him any view of bodyhood? Yet
thereis indeed latent in him a tendency to the view of bodyhood.

9. “‘Likewise, Malunkyaputta,there can be no mental conditions for a
tender baby-boy, dull of wits andlying on his back. How, then, can there
be in him any wavering of mentalconditions? Yet there is in him a
latent tendency to wavering.
10. “‘So also, Malunkyaputta,he can
have no moral practice. How, then, can there be in him any moraltaint
of dependence on rite and ritual? Yet he has a latent tendency thereto.
11. “‘Again, Malunkyaputta,that tender babe has no sensual
passions. How, then, can be known the excitementof sensual delight? But
the tendency is there.
12. “‘Lastly, Malunkyaputta,for that
tender babe beings do not exist. How then can it harbour
malevolenceagainst beings? Yet the tendency thereto is in him.’

13. “Now, Malunkyaputta, willnot those wanderers of other views thus
reproach you, using for their reproachthe parable of that tender
baby-boy?”
14. When this was said, thevenerable Ananda thus
addressed the Exalted One: “Now is the time, ExaltedOne. O Wayfarer, now
is the time for the Exalted One to set.”

khanpadawan
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A screencast lecture on Buddhist doctrines and philosophies.. Lecture three of four lectures on Buddhism. http://tinyurl.com/religionsclass
Screencast lectures by Dr. Dale Tuggy, for his INDS 120 World
Religions - a college course surveying the traditions of Hinduism,
Buddhism, Judaism, Christianity, and Islam, and introducing students to
the terms and classic theories of Religious Studies.

You can take this course for credit during July 2014. See: http://www.fredonia.edu/summer/
It counts as a GenEd World Civilizations course for SUNY schools, and
may count for various requirements in Religious Studies or general
education at your school (contact your Registrar’s office if you’re
unsure).

This series is being created Feb - June 2014, so more screencasts are coming each week.
Category
Education


https://www.learnreligions.com/how-the-historical-buddha-en

Parinibbana: How the Historical Buddha Entered Nibbana
The Last Days of the Buddha

https://youtu.be/1jU66LuoQW0


Parinibbana: How the Historical Buddha Entered Nibbana This abridged
account of the historical Buddha’s passing and entry into Nibbana is
taken primarily from the Maha-parinibbana Sutta, translated from the
Pali by Sister Vajira & Francis Story. Other sources consulted are
Buddha by Karen Armstrong (Penguin, 2001) and Old Path White Clouds by
Thich Nhat Hanh (Parallax Press, 1991).

Forty-five years had
passed since the Lord Buddha’s awakenment with awareness, and the
Blessed One was 80 years old. He and his monks were staying in the
village of Beluvagamaka (or Beluva), which was near the present-day city
of Basrah, Bihar state, northeast India. It was the time of the monsoon
rains retreat,when the Buddha and his disciples stopped traveling.

Like an Old Cart


One day the Buddha asked the monks to leave and find other places to
stay during the monsoon. He would remain in Beluvagamaka with only his
cousin and companion, Ananda. After the monks had left, Ananda could see
that his master was ill. The Blessed One, in great pain, found comfort
only in deep meditation. But with the strength of will, he overcame his
illness.

Ananda was relieved but shaken. When I saw the Blessed
One’s sickness my own body became weak, he said. Everything became dim
to me, and my senses failed. Ye I still had some comfort in the thought
that the Blessed One would not come to his final passing away until he
had given some last instructions to his monks.

The Lord Buddha
responded, What more does the community of monks expect from me, Ananda?
I have taught the dhamma openly and completely. I have held nothing
back, and have nothing more to add to the teachings. A person who
thought the sangha depended on him for leadership might have something
to say. But, Ananda, the Tathagata has no such idea, that the sangha
depends on him. So what instructions should he give?

Now I am
frail, Ananda, old, aged, far gone in years. This is my eightieth year,
and my life is spent. My body is like an old cart, barely held together.


Therefore, Ananda, be islands unto yourselves, refuges unto yourselves,
seeking no other refuge; with the Dhamma as your island, the Dhamma as
your refuge, seeking no other refuge.

At the Capala Shrine


Soon after he had recovered from his illness, the Lord Buddha suggested
he and Ananda spend the day at a shrine, called the Capala Shrine. As
the two elderly men sat together, the Buddha remarked upon the beauty of
the scenery all around. The Blessed One continued, Whosoever, Ananda,
has perfected psychic power could, if he so desired, remain in this
place throughout a world-period or until the end of it. The Tathagata,
Ananda, has done so. Therefore the Tathagata could remain throughout a
world-period or until the end of it.

The Buddha repeated this suggestion three times. Ananda, possibly not understanding, said nothing.


Then came Mara, the evil one, who 45 years earlier had tried to tempt
the Buddha away from awakenment with awareness. You have accomplished
what you set out to do, Mara said. Give up this life and enter
Parinibbana [complete Nibbana] now.

The Buddha Relinquishes

His Will to Live Do not trouble yourself, Evil One, the Buddha replied. In three months I will pass away and enter Nibbana.


Then the Blessed One, clearly and mindfully, renounced his will to live
on. The earth itself responded with an earthquake. The Buddha told the
shaken Ananda about his decision to make his final entry into Nibbana in
three months. Ananda objected, and the Buddha replied that Ananda
should have made his objections known earlier, and requested the
Tathagata remain throughout a world-period or until the end of it.

To Kushinara


For the next three months, the Buddha and Ananda traveled and spoke to
groups of monks. One evening he and several of the monks stayed in the
home of Cunda, the son of a goldsmith. Cunda invited the Blessed One to
dine in his home, and he gave the Buddha a dish called sukaramaddava.
This means “mushrooms’ soft food.” No one today is certain what this
means. It was mushrooms dish.

Whatever was in the sukaramaddava,
the Buddha insisted that he would be the only one to eat from that dish.
When he had finished, the Buddha told Cunda to bury what was left so
that no one else would eat it.

That night, the Buddha suffered
terrible pain and dysentery. But the next day he insisted in traveling
on to Kushinara, located in what is now the state of Uttar Pradesh in
northern India. On the way, he told Ananda not to blame Cunda for his
death.

Ananda’s Sorrow

The Buddha and his monks came to a
grove of sal trees in Kushinara. The Buddha asked Ananda to prepare a
couch between to trees, with its head to the north. I am weary and want
to lie down, he said. When the couch was ready, the Buddha lay down on
his right side, one foot upon the other, with his head supported by his
right hand. Then the sal trees bloomed, although it was not their
season, pale yellow petals rained down on the Buddha.

The Buddha
spoke for a time to his monks. At one point Ananda left the grove to
lean against a door post and weep. The Buddha sent a monk to find Ananda
and bring him back. Then the Blessed One said to Ananda, Enough,
Ananda! Do not grieve! Have I not taught from the very beginning that
with all that is dear and beloved there must be change and separation?
All that is born, comes into being, is compounded, and is subject to
decay. How can one say: “May it not come to dissolution”? This cannot
be.

Ananda, you have served the Tathagata with loving-kindness in
deed, word, and thought; graciously, pleasantly, wholeheartedly. Now
you should strive to liberate yourself. The Blessed One then praised
Ananda in front of the other assembled monks.

Parinibbana


The Buddha spoke further, advising the monks to keep the rules of the
order of monks. Then he asked three times if any among them had any
questions. Do not be given to remorse later on with the thought: “The
Master was with us face to face, yet face to face we failed to ask him.”
But no one spoke. The Buddha assured all of the monks they would
realize awakenment with awareness.

Then he said, All compounded things are subject to decay. Strive with diligence. Then, serenely, he passed into Parinibbana.

Nature Healing Society
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99) Classical Tamil-பாரம்பரிய இசைத்தமிழ் செம்மொழி,99) செம்மொழி தமிழ்

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ப Buddhist த்த கோட்பாடுகள் - நிபானா என்றால் என்ன?

http://www.columbia.edu/…/00amb.…/ambedkar_buddha/04_04.html
நிப்பனாவில்
நிப்பனா என்றால் என்ன?
1. ஒருமுறை ஆசீர்வதிக்கப்பட்ட இறைவன் அனதபிண்டிகாவின் ஆசிரமத்தில் உள்ள
ஸ்ராவஸ்தியில் தங்கியிருந்தார், அங்கு சரிபுட்டாவும் தங்கியிருந்தார்.

2. கர்த்தர், சகோதரர்களை உரையாற்றினார்: “பிச்சைக்காரர்களே, நீங்கள் உலகப்
பொருட்களில் பங்காளிகளாக இருக்காதீர்கள், ஆனால் என் கோட்பாட்டின்
அடிப்படையில்; உங்கள் அனைவரிடமும் என் இரக்கத்தில் இதை உறுதிப்படுத்த நான்
ஆர்வமாக உள்ளேன்.”
3. கர்த்தர் இவ்வாறு பேசினார், அதன்பிறகு எழுந்து தன் சொந்த அறைக்குச் சென்றார்.
4. சரிபுட்டா பின்னால் இருந்தார், சகோதரர்கள் அவரிடம் நிபானா என்ன என்பதை விளக்கச் சொன்னார்கள்.
5. அப்பொழுது சகோதரர்களுக்குப் பதிலளித்த சரிபுட்டா: “சகோதரரே, பேராசை கேவலமானது, கேவலமானது மனக்கசப்பு என்பதை நீங்கள் அறிவீர்கள்.
6. “இந்த பேராசையையும் இந்த அதிருப்தியையும் சிந்திக்க, மத்திய வழி
உள்ளது, இது நமக்கு கண்களைக் கொடுக்கிறது மற்றும் நமக்குத்
தெரியப்படுத்துகிறது, அமைதி, நுண்ணறிவு, விழிப்புணர்வுடன் விழிப்புணர்வு
மற்றும் நிபானா ஆகியவற்றுக்கு இட்டுச் செல்கிறது.
7. “இந்த நடுத்தர
வழி என்ன? இது சரியான பார்வை, சரியான நோக்கங்கள், சரியான பேச்சு, சரியான
செயல், சரியான வாழ்வாதார வழிமுறைகள், சரியான முயற்சி, சரியான நினைவாற்றல்
மற்றும் சரியான செறிவு ஆகியவற்றின் உன்னதமான எட்டு மடங்கு பாதை தவிர
வேறில்லை; இது, பிச்சை மத்திய வழி.
.
9. “பணவீக்கம் மற்றும்
சகிப்புத்தன்மையைக் குறைப்பதற்கு மத்திய வழி உள்ளது, பார்க்க எங்களுக்கு
கண்களைக் கொடுக்கிறது, எங்களுக்குத் தெரியப்படுத்துகிறது, மேலும் நம்மை
அமைதி, நுண்ணறிவு, விழிப்புணர்வுடன் விழிப்புணர்வுக்கு இட்டுச் செல்கிறது.
10. “நிபானா - இது ஒன்றும் இல்லை, ஆனால் அந்த உன்னதமான எட்டு மடங்கு பாதை.”
11. இவ்வாறு மரியாதைக்குரிய சரிபுட்டா பேசினார் heart இதயத்தில்
மகிழ்ச்சி, அவர் சொன்னதைக் கண்டு பிச்சைக்காரர்கள் மகிழ்ச்சியடைந்தனர்.
நிபானாவின் வேர்கள் (2.i)
1. மதிப்பிற்குரிய ராதாகேம் ஒரு முறை
உயர்ந்தவருக்கு. அவ்வாறு செய்த அவர், உயர்ந்தவருக்கு வணக்கம் செலுத்தி, ஒரு
பக்கத்தில் கீழே விழுந்தார். மிகவும் அமர்ந்திருந்த, மரியாதைக்குரிய ராதா
இவ்வாறு உரையாற்றினார்: “பிரார்த்தனை, ஆண்டவரே, நிபானாவுக்கு என்ன?”
2. “நிபானா என்றால் உணர்ச்சியிலிருந்து விடுவித்தல்” என்று இறைவன் பதிலளித்தார்.
3. “ஆனால் நிபனா, ஆண்டவரே, - இதன் நோக்கம் என்ன?”
4. “ரிப்பாவின் நிபானாவில் வேரூன்றி, நீதியான வாழ்க்கை வாழ்கிறது. நிப்பனா அதன் குறிக்கோள். நிப்பனா அதன் முடிவு.” (2.ii)
1. ஒருமுறை உயர்ந்தவர் ஷ்ராவஸ்தியில், ஜெட்டாவின் தோப்பில், அனதபிண்டிகா
பூங்காவில் வசித்து வந்தார். அப்பொழுது உயர்ந்தவர் சகோதரர்களை அழைத்து,
“சகோதரரே” என்று கூறினார். “ஆம், ஆண்டவரே” என்று அந்த சகோதரர்கள்
உயர்ந்தவருக்கு பதிலளித்தனர். உயர்ந்தவர் இவ்வாறு பேசினார்:
2. “சகோதரரே, நான் கற்பித்தபடி, கீழ் உலகத்துடன் பிணைக்கும் ஐந்து ஃபெட்டர்களை நீங்கள் நினைவில் கொள்கிறீர்களா?”
3. அதன்பின்னர், மரியாதைக்குரிய மலுங்க்யபுட்டா இதை உயர்ந்தவரிடம் கூறினார்:
4. “ஆண்டவரே, நான் அந்த ஐந்து ஃபெட்டர்களை மனதில் கொள்கிறேன்.”
5. “மேலும், மாலுங்கியபுட்டா, அவற்றை எப்படி மனதில் கொள்கிறீர்கள்?”
6. “ஆண்டவரே, உயர்ந்தவரால் கற்பிக்கப்பட்டதைப் போல, உடலமைப்பைப் பற்றிய
பார்வையை நான் மனதில் கொள்கிறேன்; மேலும் அசைந்துகொள்வது, சடங்கு மற்றும்
சடங்குகளைச் சார்ந்து தார்மீகக் களங்கம், சிற்றின்ப மகிழ்ச்சியின்
உற்சாகம், மற்றும் உயர்ந்தவர் கற்பித்த ஆண்மை கர்த்தாவே, நான் மனதில்
வைத்திருக்கும் ஐந்து ஃபெட்டர்கள் இவை. “
7. “மலுங்க்யபுட்டா,
யாருக்காக கற்பித்திருக்கிறீர்களோ, இந்த ஐந்து ஃபெட்டர்களை நீங்கள் மனதில்
கொள்கிறீர்களா? மற்ற பார்வைகளின் அலைந்து திரிபவர்கள் உங்களை நிந்திக்க
மாட்டார்கள், மென்மையான குழந்தையின் உவமையை தங்கள் நிந்தனைக்குப்
பயன்படுத்தி இவ்வாறு கூறுகிறார்கள்:
8. “” ஆனால், மலுங்க்யபுட்டா,
மென்மையான ஆண் குழந்தைக்கு எந்தவிதமான உடலமைப்பும் இருக்க முடியாது,
புத்திசாலித்தனமான மற்றும் முதுகில் படுத்துக் கொள்ளுங்கள். அப்படியானால்,
உடலமைப்பைப் பற்றிய எந்தவொரு பார்வையும் அவனுக்குள் எப்படி எழக்கூடும்?
ஆனாலும் அவரிடம் ஒரு போக்கு மறைந்திருக்கிறது உடலமைப்பின் பார்வை.
9.
“‘அதேபோல், மலுங்க்யபுட்டா, ஒரு மென்மையான ஆண் குழந்தைக்கு எந்தவிதமான
மனநிலையும் இருக்க முடியாது, மந்தமான புத்திசாலித்தனம் மற்றும் அவரது
முதுகில் சாய்ந்திருத்தல். அப்படியானால், மனநிலைகளில் எந்தவிதமான அசைவும்
அவனுக்குள் இருக்க முடியும்? ஆனாலும் அவனுக்குள் ஒரு மறைந்திருக்கும்
அலைபாயும் போக்கு.
10. “” அதேபோல், மாலுங்கியபுட்டா, அவருக்கு எந்த
தார்மீக நடைமுறையும் இருக்க முடியாது. அப்படியானால், சடங்கு மற்றும்
சடங்குகளை நம்பியிருக்கும் எந்தவொரு தார்மீகமும் அவரிடம் இருக்க முடியும்?
ஆனாலும் அவருக்கு ஒரு மறைந்த போக்கு உள்ளது.
11. “‘மீண்டும்,
மலுன்கியாபுட்டா, அந்த மென்மையான குழந்தைக்கு சிற்றின்ப உணர்வுகள் இல்லை.
அப்படியானால், பரபரப்பான மகிழ்ச்சியை எப்படி அறிய முடியும்? ஆனால் போக்கு
இருக்கிறது.
12. “” கடைசியாக, மலுங்க்யபுட்டா, ஏனென்றால் அந்த
மென்மையான குழந்தை மனிதர்கள் இல்லை. அப்படியானால் அது எவ்வாறு
ஆண்மைக்குறைவான மனிதர்களை அடைக்க முடியும்? ஆனாலும் அதற்கான போக்கு அவரிடம்
உள்ளது. ‘
13. “இப்போது, மாலுங்கியபுட்டா, மற்ற கருத்துக்களில்
அலைந்து திரிபவர்கள் உங்களை இவ்வாறு நிந்திக்க மாட்டார்கள், அந்த மென்மையான
ஆண் குழந்தையின் உவமையை அவர்கள் நிந்திக்கிறார்களா?”
14. இவ்வாறு
கூறப்பட்டபோது, புகழ்பெற்ற ஆனந்தா இவ்வாறு உயர்ந்தவரை உரையாற்றினார்:
“இப்போது நேரம், மிகைப்படுத்தப்பட்ட ஒன்று. வழிவகுப்பவரே, இப்போது
உயர்ந்தவர் அமைக்க வேண்டிய நேரம் இது.”புத்தரின் கடைசி நாட்கள்


பரிணிபனா: வரலாற்று புத்தர் நிபானாவில் நுழைந்த விதம் வரலாற்று புத்தரின்
நிபந்தனைக்குள் நுழைந்ததும் நுழைந்ததும் பற்றிய இந்த சுருக்கமான கணக்கு
முதன்மையாக மஹா-பரிணிபனா சுட்டாவிலிருந்து எடுக்கப்பட்டது, இது
பாலியிலிருந்து சகோதரி வஜிரா & பிரான்சிஸ் ஸ்டோரி மொழிபெயர்த்தது.
ஆலோசிக்கப்பட்ட பிற ஆதாரங்கள் புத்தர் கரேன் ஆம்ஸ்ட்ராங் (பெங்குயின்,
2001) மற்றும் பழைய வெள்ளை மேகங்கள் திச் நாட் ஹன் (இடமாறு பதிப்பகம்,
1991).

பகவான் புத்தர் விழிப்புணர்வுடன் எழுந்து நாற்பத்தைந்து
ஆண்டுகள் கடந்துவிட்டன, மேலும் ஆசீர்வதிக்கப்பட்டவருக்கு 80 வயது. அவரும்
அவரது துறவிகளும் வடகிழக்கு இந்தியாவின் பீகார் மாநிலத்தின் இன்றைய நகரமான
பாஸ்ராவுக்கு அருகில் இருந்த பெலுவமகா (அல்லது பெலுவா) கிராமத்தில்
தங்கியிருந்தனர். புத்தரும் அவரது சீடர்களும் பயணத்தை நிறுத்திய மழைக்காலம்
பின்வாங்கிய நேரம் அது.

பழைய வண்டி போல

ஒரு நாள் புத்தர்
துறவிகளை விட்டு வெளியேறவும், மழைக்காலத்தில் தங்குவதற்கு வேறு இடங்களைக்
கண்டுபிடிக்கவும் கேட்டார். அவர் தனது உறவினரும் தோழருமான ஆனந்தாவுடன்
மட்டுமே பெலுவமகாவில் தங்கியிருப்பார். துறவிகள் வெளியேறிய பிறகு, ஆனந்தா
தனது எஜமானருக்கு உடல்நிலை சரியில்லாமல் இருப்பதைக் காண முடிந்தது.
ஆசிர்வதிக்கப்பட்டவர், மிகுந்த வேதனையில், ஆழ்ந்த தியானத்தில் மட்டுமே
ஆறுதல் கண்டார். ஆனால் விருப்பத்தின் பலத்தால், அவர் தனது நோயை வென்றார்.


ஆனந்த நிம்மதி அடைந்தாலும் நடுங்கினான். ஆசீர்வதிக்கப்பட்டவரின் நோயை நான்
கண்டபோது என் சொந்த உடல் பலவீனமடைந்தது, என்றார். எல்லாம் எனக்கு
மங்கலாகிவிட்டது, என் உணர்வுகள் தோல்வியடைந்தன. ஆமாம்,
ஆசீர்வதிக்கப்பட்டவர் தனது துறவிகளுக்கு சில கடைசி அறிவுறுத்தல்களைக்
கொடுக்கும் வரை அவரது இறுதி காலத்திற்கு வரமாட்டார் என்ற எண்ணத்தில் எனக்கு
இன்னும் ஆறுதல் இருந்தது.

பகவான் புத்தர் பதிலளித்தார், ஆனந்தா,
துறவிகளின் சமூகம் என்னிடமிருந்து இன்னும் என்ன எதிர்பார்க்கிறது? நான்
தம்மத்தை வெளிப்படையாகவும் முழுமையாகவும் கற்பித்தேன். நான் எதையும்
பின்வாங்கவில்லை, மேலும் போதனைகளைச் சேர்க்க வேறு எதுவும் இல்லை. சங்கம்
தலைமைத்துவத்திற்காக அவரைச் சார்ந்தது என்று நினைத்த ஒருவருக்கு ஏதாவது
சொல்லலாம். ஆனால், ஆனந்தா, ததகதாவிற்கு அத்தகைய யோசனை இல்லை, சங்கம் அவரைப்
பொறுத்தது. எனவே அவர் என்ன அறிவுறுத்தல்களைக் கொடுக்க வேண்டும்?


இப்போது நான் பலவீனமாக இருக்கிறேன், ஆனந்தா, வயதானவர், வயதானவர்,
ஆண்டுகளில் வெகுதூரம் சென்றுவிட்டார். இது எனது எண்பதாம் ஆண்டு, என்
வாழ்க்கை கழிக்கப்படுகிறது. என் உடல் ஒரு பழைய வண்டி போன்றது.


ஆகையால், ஆனந்தா, உங்களுக்கு தீவுகளாக இருங்கள், வேறு எந்த அடைக்கலத்தையும்
தேடாதீர்கள்; தம்மத்தை உங்கள் தீவாகவும், தம்மத்தை உங்கள் அடைக்கலமாகவும்,
வேறு அடைக்கலம் தேடவில்லை.

கபாலா சன்னதியில்

அவர் உடல்நிலை
சரியில்லாமல் குணமடைந்த உடனேயே, புத்தர் அவரும் ஆனந்தமும் கபாலா ஆலயம்
என்று அழைக்கப்படும் ஒரு சன்னதியில் கழிக்க பரிந்துரைத்தார். இரண்டு வயதான
மனிதர்களும் ஒன்றாக அமர்ந்திருந்தபோது, புத்தர் சுற்றியுள்ள காட்சிகளின்
அழகைக் குறிப்பிட்டார். ஆசீர்வதிக்கப்பட்டவர் தொடர்ந்தார், யார், ஆனந்தா,
மன ஆற்றலை பூரணப்படுத்தியுள்ளார், அவர் விரும்பினால், ஒரு உலக காலம்
முழுவதும் அல்லது அதன் இறுதி வரை இந்த இடத்தில் இருக்க முடியும். ஆனத,
ததகதா அவ்வாறு செய்துள்ளார். எனவே ததகதா ஒரு உலக காலம் முழுவதும் அல்லது
அதன் இறுதி வரை இருக்கக்கூடும்.

புத்தர் இந்த ஆலோசனையை மூன்று முறை மீண்டும் கூறினார். ஆனந்தா, ஒருவேளை புரியவில்லை, எதுவும் பேசவில்லை.


45 ஆண்டுகளுக்கு முன்னர் புத்தரை விழிப்புணர்விலிருந்து விழித்தெழச் செய்ய
முயன்ற மாரா என்ற தீயவள் வந்தாள். நீங்கள் செய்யத் திட்டமிட்டதை நீங்கள்
நிறைவேற்றியுள்ளீர்கள், என்றார் மாரா. இந்த வாழ்க்கையை விட்டுவிட்டு,
இப்போது பரினிபனா [முழுமையான நிபானா] ஐ உள்ளிடவும்.

புத்தர் கைவிடுகிறார்


அவர் வாழ விருப்பம் உங்களை தொந்தரவு செய்ய வேண்டாம், தீய ஒன்று, புத்தர்
பதிலளித்தார். மூன்று மாதங்களில் நான் காலமானேன், நிபானாவுக்குள் நுழைவேன்.


பின்னர் ஆசீர்வதிக்கப்பட்டவர், தெளிவாகவும், மனதுடனும், வாழ்வதற்கான தனது
விருப்பத்தை கைவிட்டார். பூமியே பூகம்பத்துடன் பதிலளித்தது. புத்தர்
நடுங்கிய ஆனந்தாவிடம் மூன்று மாதங்களில் நிபானாவில் தனது இறுதி நுழைவு
குறித்த முடிவைப் பற்றி கூறினார். ஆனந்த ஆட்சேபனை தெரிவித்தார், புத்தர்
ஆனந்தா தனது ஆட்சேபனைகளை முன்பே தெரியப்படுத்தியிருக்க வேண்டும் என்று
பதிலளித்தார், மேலும் ததகதா ஒரு உலக காலம் முழுவதும் அல்லது அது முடியும்
வரை இருக்குமாறு கேட்டுக்கொண்டார்.

குஷினாராவுக்கு

அடுத்த
மூன்று மாதங்களுக்கு புத்தரும் ஆனந்தாவும் பயணம் செய்து துறவிகளின்
குழுக்களுடன் பேசினர். ஒரு மாலை அவரும் பல துறவிகளும் ஒரு பொற்கொல்லரின்
மகனான குண்டாவின் வீட்டில் தங்கினர். குண்டா ஆசிர்வதிக்கப்பட்டவரை தனது
வீட்டில் உணவருந்துமாறு அழைத்தார், மேலும் அவர் புத்தருக்கு சுகரம்தாவா
என்ற உணவைக் கொடுத்தார். இதன் பொருள் “காளான்களின் மென்மையான உணவு.” இதன்
பொருள் என்னவென்று இன்று யாருக்கும் உறுதியாகத் தெரியவில்லை. அது காளான்கள்
டிஷ்.

சுகரமதவத்தில் எது இருந்தாலும், அந்த உணவில் இருந்து தான்
சாப்பிடுவேன் என்று புத்தர் வலியுறுத்தினார். அவர் முடிந்ததும், புத்தர்
குண்டாவிடம் எஞ்சியதை புதைக்கச் சொன்னார், அதனால் வேறு யாரும் அதை சாப்பிட
மாட்டார்கள்.

அன்று இரவு, புத்தர் பயங்கர வலியையும்
வயிற்றுப்போக்கையும் சந்தித்தார். ஆனால் அடுத்த நாள் அவர் இப்போது வட
இந்தியாவில் உத்தரப்பிரதேச மாநிலத்தில் அமைந்துள்ள குஷினாராவுக்கு பயணிக்க
வலியுறுத்தினார். வழியில், குந்தாவின் மரணத்திற்கு அவர் குறை சொல்ல
வேண்டாம் என்று ஆனந்தரிடம் கூறினார்.புத்தரும் அவரது துறவிகளும்
குஷினாராவில் உள்ள சால் மரங்களின் தோப்புக்கு வந்தனர். புத்தர் ஆனந்தாவிடம்
மரங்களுக்கு இடையில் ஒரு படுக்கையைத் தயார் செய்யும்படி கேட்டுக்
கொண்டார். நான் சோர்வாக இருக்கிறேன், படுத்துக்கொள்ள விரும்புகிறேன்,
என்றார். படுக்கை தயாராக இருந்தபோது, புத்தர் தனது வலது புறத்தில், ஒரு அடி
மறுபுறம், தலையை வலது கையால் ஆதரித்தார். பின்னர் சால் மரங்கள் மலர்ந்தன,
அது அவற்றின் பருவமல்ல என்றாலும், வெளிர் மஞ்சள் இதழ்கள் புத்தர் மீது மழை
பெய்தன.

புத்தர் தனது துறவிகளிடம் ஒரு முறை பேசினார். ஒரு
கட்டத்தில் ஆனந்த தோப்பிலிருந்து ஒரு கதவு இடுகையின் மீது சாய்ந்து
அழுதார். ஆனந்தாவைக் கண்டுபிடித்து மீண்டும் அழைத்து வர புத்தர் ஒரு
துறவியை அனுப்பினார். அப்போது ஆசீர்வதிக்கப்பட்டவர் ஆனந்தரிடம், போதும்,
ஆனந்தா! வருத்தப்பட வேண்டாம்! அன்பே மற்றும் அன்பான எல்லாவற்றையும் கொண்டு
மாற்றமும் பிரிவினையும் இருக்க வேண்டும் என்பதை நான் ஆரம்பத்திலிருந்தே
கற்பிக்கவில்லையா? பிறந்தது, உருவாகிறது, கூட்டுகிறது, சிதைவுக்கு
உட்பட்டது. “அது கலைக்கப்படக்கூடாது” என்று ஒருவர் எப்படி சொல்ல முடியும்?
இது இருக்க முடியாது.

ஆனந்தா, நீங்கள் செயலிலும், வார்த்தையிலும்,
சிந்தனையிலும் அன்பான தயவுடன் ததகதத்திற்கு சேவை செய்தீர்கள்; தயவுசெய்து,
மகிழ்ச்சியுடன், முழு மனதுடன். இப்போது நீங்கள் உங்களை விடுவிக்க
முயற்சிக்க வேண்டும். ஆசீர்வதிக்கப்பட்டவர் ஆனந்தாவை மற்ற கூடியிருந்த
துறவிகளுக்கு முன்னால் புகழ்ந்தார்.

Parinibbana

புத்தர்
மேலும் பேசினார், துறவிகளின் ஒழுங்கின் விதிகளை கடைப்பிடிக்குமாறு
துறவிகளுக்கு அறிவுறுத்தினார். அவர்களில் யாராவது ஏதேனும் கேள்விகள்
இருந்தால் மூன்று முறை கேட்டார். “எஜமானர் எங்களுடன் நேருக்கு நேர்
இருந்தார், ஆனால் நேருக்கு நேர் நாங்கள் அவரிடம் கேட்கத் தவறிவிட்டோம்”
என்ற சிந்தனையுடன் பின்னர் வருத்தப்பட வேண்டாம். ஆனால் யாரும் பேசவில்லை.
புத்தர்கள் துறவிகள் அனைவருக்கும் விழிப்புணர்வோடு விழிப்புணர்வை
உணருவார்கள் என்று உறுதியளித்தார்.

பின்னர் அவர், அனைத்து
ஒருங்கிணைந்த விஷயங்களும் சிதைவுக்கு உட்பட்டவை. விடாமுயற்சியுடன்
போராடுங்கள். பின்னர், அமைதியாக, அவர் பரினிபானாவுக்குள் சென்றார்.

Tamil kovil
ஒவ்வொருவருடம் தொடங்கும் போது கடவுளை வேண்டி இந்த வருடம் எனக்கு வெற்றியாக
இருக்க வேண்டும் என்று எண்ணும் சாதாரனமான மக்களில் நானும் ஒருவர்.
உறுதிமொழி என்ற ஒன்றை முதல் இரண்டு நாட்கள் தான் கடைபிடிக்க முடிகிறது.
அதன் பின் மறுபடியும் பழைமுறை தான் தொடர்கிறது என்று எண்ணும் நமக்கு
புத்தர் கூறிய ஒரு கதையை நினைவுப்படுத்துகிறோம். இந்த கதையை கேட்டபின்
கண்டிப்பாக நம் வாழ்விலும் நம்பிக்கை வேர் துளிர்விடும் விடாமுயற்சி செய்ய
நம் மனம் பக்குவப்படும் என்பது திண்ணம்.

Voice : M.K. SUBHASH CHANDER
Music - Directed, Produced, Recorded, Mixed, Mastered, Video Edited by Tamilkovil

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Original content
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06) Classical Devanagari,Classical Hindi-Devanagari- शास्त्रीय हिंदी,

https://www.youtube.com/watch?v=qrfZ7I9pFm8
86 # बुद्ध तथा उनके सन्देश - तथागत गौतम बुद्ध के अंतिम वचन क्या थे ? बुध्द और जीवन का रहस्य

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

https://www.youtube.com/watch?v=fYVfO75XXtY 8c

बौद्ध सिद्धांत - निबाना क्या है?

http://www.columbia.edu/…/00amb.…/ambedkar_buddha/04_04.html
NIBBANA पर
निबाना क्या है?
1. एक बार धन्य भगवान अनाथपिंडिका के आश्रम में श्रावस्ती में ठहरे थे, जहाँ सारिपुत्त भी ठहरे थे।
2. प्रभु ने ब्रेथेन को संबोधित करते हुए कहा: “अलसमेन, तुम दुनिया के
सामानों के भागीदार नहीं हो, लेकिन मेरे सिद्धांत को मानो, लेकिन मेरी दया
में तुम सभी को यह सुनिश्चित करने के लिए उत्सुक हूं।”
3. इस प्रकार प्रभु बोले, जो उसके बाद उठे और अपने सेल में चले गए।
4. सारिपुत्त पीछे रह गया, और ब्रेथ्रेन ने उसे समझाने के लिए कहा कि निबाना क्या है।
5. तब सारिपुत्त ने ब्रेथ्रेन के जवाब में कहा: “ब्रेथ्रेन, तुम्हें पता है कि लालच नीच है, और नीचता नाराजगी है।
6. “इस लालच और आक्रोश को बहाने के लिए, मध्य मार्ग है, जो हमें देखने के
लिए आँखें देता है और हमें पता चलता है, हमें शांति, अंतर्दृष्टि,
जागरूकता के साथ जागरण और निबाना के लिए अग्रणी करता है।
7. “यह मध्य
मार्ग क्या है? यह शून्य है लेकिन सही दृष्टिकोण, सही उद्देश्य, सही भाषण,
सही कार्य, आजीविका का सही साधन, सही प्रयास, सही माइंडफुलनेस और सही
एकाग्रता का नोबल आठ गुना पथ है; यह, अल्समेन मध्य मार्ग है।
8. “हाँ,
sirs; क्रोध विलेय है और पुरुषत्व है, नीच है, ईर्ष्या है और ईर्ष्या है,
नीच है, नीचता और घृणा नीच है, पाखंड और छल है और अहंकार है। विले, महंगाई
[घबराहट?] व्यर्थ है, और अकर्मण्यता है।
9. “महंगाई और अकर्मण्यता के
बहाने के लिए मध्य मार्ग है, जो हमें देखने के लिए आँखें देता है, हमें
जानता है और हमें शांति, अंतर्दृष्टि, जागरूकता से जागृत करता है।
10. “निबाना - जो शून्य है लेकिन वह नोबल आठ गुना पथ है।”
11. इस प्रकार श्रद्धेय सारिपुत्त बोला-दिल से खुशी हुई, अल्मेसन ने जो कहा, उस पर खुशी हुई। निम्बाना की जड़ें (२.आई)
1. एक बार वंदनीय राधाकेम से एकादशियों को। ऐसा करने के बाद, उन्होंने
एक्सल्टेड वन को सलाम किया और एक तरफ नीचे। तो बैठा हुआ, आदरणीय राधा ने इस
प्रकार पूर्ववत् एक को संबोधित किया: “प्रार्थना करो, भगवान, निबाना क्या
है?”
2. “निबाना का अर्थ है रिलीजफ्रेम जुनून,” प्रभु ने कहा।
3. “लेकिन निबाना, भगवान, - इसका उद्देश्य क्या है?”
4. “निबाना में स्थित, राधा, धर्मी जीवन जिया जाता है। निबाना इसका लक्ष्य है। निबाना इसका अंत है।” (2.ii)
1. एक बार एक्साल्टेड वन श्रावस्ती में, जेता ग्रोव में, अनाथपिंडिका
पार्क में स्थित था। तब एक्सल्टेड वन ने ब्रेथ्रेन को कहा, “ब्रेथ्रेन।”
“हाँ, भगवान,” एक्सट्रेल्ड वन के लिए उन भाइयों को जवाब दिया। इस प्रकार एक
बोला गया:
2. “क्या आप मेरे द्वारा सिखाई गई बातों को ध्यान में रखते हुए, भाइयों, पाँचों लिंगों को निचली दुनिया से बाँधते हैं?”
3. आदरणीय मालुनकापट्टा ने कहा कि यह अतिशयोक्तिपूर्ण है:
4. “मैं, भगवान, उन पांच कामों को ध्यान में रखता हूं।”
5. “और कैसे, मालुनकापुट्टा, क्या आप उन्हें ध्यान में रखते हैं?”
6. “मैं भगवान को ध्यान में रखता हूं, जैसा कि एक्साल्टेड वन द्वारा
सिखाया गया, शरीर का दृष्टिकोण; जैसे कि निचली दुनिया से जुड़ने वाले भ्रूण
हैं। ये फाइव फेटर्स हैं जिन्हें मैं ध्यान में रखता हूं, भगवान। “

7. “जैसा कि किसके लिए सिखाया गया है, मालुनकापुट्टा, क्या आप इन पांच
कामोत्तेजकों को ध्यान में रखते हैं? क्या अन्य विचारों के भटकने वाले आपको
फटकार नहीं लगायेंगे, अपने तिरस्कार के लिए एक निविदा बच्चे के दृष्टान्त
का उपयोग करते हुए और इस प्रकार कहेंगे:
8. “लेकिन, मालुनकापुट्टा,
उसके लिए एक निविदा बच्चे के लिए कोई शरीर नहीं है, बुद्धू की बुद्धिमत्ता
और उसकी पीठ पर झूठ बोल रहा है। फिर, उसके शरीर के किसी भी दृष्टिकोण के
बारे में कैसे उत्पन्न हो सकता है? फिर भी उसके भीतर एक प्रवृत्ति है?”
शरीर का दृश्य।
9. “इसी तरह, मालुनकापुट्टा, एक निविदा बच्चे-लड़के के
लिए कोई मानसिक स्थिति नहीं हो सकती है, उसकी पीठ पर बुद्धिशीलता और
निर्भरता हो सकती है। फिर, क्या उसके पास मानसिक विकृतियों का कोई इंतजार
हो सकता है? फिर भी उसमें एक अव्यक्त है। डगमगाने की प्रवृत्ति।
10.
“तो, मालुनकापुत्त भी, उसके पास कोई नैतिक अभ्यास नहीं हो सकता है। कैसे,
फिर, क्या उसके पास संस्कार और अनुष्ठान पर निर्भरता का कोई नैतिक
दृष्टिकोण हो सकता है? फिर भी उसके पास एक अव्यक्त प्रवृत्ति है।
11.
“फिर से, मालुनकापुट्टा, उस निविदा बेब का कोई कामुक जुनून नहीं है। कैसे,
तब, उत्तेजनापूर्ण कामुक आनंद को जाना जा सकता है? लेकिन प्रवृत्ति है।
12. “अंतिम रूप से, मालुनकापुट्टा, उस निविदा के लिए बेबे प्राणियों का
अस्तित्व नहीं है। तब तक यह पुरुषवोलेंकेगेंसस्ट प्राणियों को कैसे परेशान
कर सकता है? फिर भी प्रवृत्ति उसके अंदर है। ‘
13. “अब,
मालुनकापुट्टा, अन्य विचारों के उन भटकने वालों को इस प्रकार नहीं देगा, जो
कि उस कोमल बच्चे-बच्चे के प्रतिशोध के दृष्टांत का उपयोग करते हुए आपको
फटकारते हैं?”
14. जब यह कहा गया था, तो अवतीर्ण आनंद ने इस प्रकार
अतिरंजित एक को संबोधित किया: “अब समय है, अतिरंजित। ओ वेफरर, अब अतिरंजित
एक को स्थापित करने का समय है।”
बुद्ध के अंतिम दिन

परिणीभवन:
ऐतिहासिक बुद्ध ने निबाना में कैसे प्रवेश किया यह ऐतिहासिक बुद्ध के
निबाने में गुजरने और प्रवेश करने का संक्षिप्त विवरण मुख्य रूप से
महा-परिनिभाना सुत्ता से लिया गया है, जिसे बहन वाजीरा और फ्रांसिस स्टोरी
द्वारा पाली से अनुवादित किया गया है। अन्य स्रोतों से परामर्श किया जाता
है बुद्ध करेन आर्मस्ट्रांग (पेंगुइन, 2001) और थिक नट हान्ह द्वारा पुराने
सफेद बादल (लंबन प्रेस, 1991)।

भगवान बुद्ध के जागरण से पैंतालीस
वर्ष बीत चुके थे, और धन्य 80 वर्ष का था। वह और उसके भिक्षु बेलुवगामाका
(या बेलुवा) गाँव में रह रहे थे, जो वर्तमान में उत्तर भारत के बिहार राज्य
के बसरा शहर के पास था। यह मानसून की बारिश का समय था, जब बुद्ध और उनके
शिष्यों ने यात्रा करना बंद कर दिया था।

एक पुरानी गाड़ी की तरह


एक दिन बुद्ध ने भिक्षुओं को छोड़ने और अन्य स्थानों को मानसून के दौरान
रहने के लिए कहा। वह अपने चचेरे भाई और साथी, आनंद के साथ बेलुवागामाका में
ही रहेगा। भिक्षुओं के चले जाने के बाद, आनंद देख सकता था कि उसका स्वामी
बीमार था। धन्य है, बड़ी पीड़ा में, गहरे ध्यान में ही आराम मिला। लेकिन
इच्छाशक्ति के बल पर उन्होंने अपनी बीमारी पर काबू पा लिया।

आनंद को
राहत मिली लेकिन हिल गया। जब मैंने देखा कि धन्य है मेरी बीमारी, मेरा
अपना शरीर कमजोर हो गया, तो उसने कहा। सब कुछ मेरे लिए मंद हो गया, और मेरी
इंद्रियाँ विफल हो गईं। हां, मुझे अभी भी इस बात का सुकून था कि जब तक वह
अपने भिक्षुओं को कुछ आखिरी निर्देश न दे दे, तब तक धन्य अपने अंतिम दौर
में नहीं आएगा।

भगवान बुद्ध ने जवाब दिया, भिक्षुओं के समुदाय को
मुझसे और आनंद की क्या उम्मीद है? मैंने धम्म को खुलकर और पूरी तरह से
सिखाया है। मैंने कुछ भी पीछे नहीं रखा है, और शिक्षाओं को जोड़ने के लिए
कुछ भी नहीं है। एक व्यक्ति जिसने सोचा था कि नेतृत्व के लिए उस पर निर्भर
सांगा के पास कुछ कहने के लिए हो सकता है। लेकिन, आनंद, तथागत के पास ऐसा
कोई विचार नहीं है, जो उस पर निर्भर करता है। तो उसे क्या निर्देश देना
चाहिए?

अब मैं वृद्ध हूँ, आनंद, वृद्ध, वृद्ध, वर्षों में दूर चला
गया। यह मेरा अठारहवाँ वर्ष है, और मेरा जीवन व्यतीत हो रहा है। मेरा शरीर
एक पुरानी गाड़ी की तरह है, मुश्किल से एक साथ आयोजित किया जाता है।


इसलिए, आनंद स्वयं के लिए द्वीप हो, अपने आप को शरण दे, कोई अन्य शरण
नहीं; आपके द्वीप के रूप में धम्म के साथ, आपकी शरण के रूप में धम्म, कोई
अन्य शरण नहीं।

कैपला तीर्थ पर

अपनी बीमारी से उबरने के
तुरंत बाद, भगवान बुद्ध ने सुझाव दिया कि वह और आनंद एक तीर्थस्थल पर दिन
बिताएं, जिसे कपाल तीर्थ कहा जाता है। जैसे ही दो बुजुर्ग व्यक्ति एक साथ
बैठे, बुद्ध ने चारों ओर के दृश्यों की सुंदरता पर टिप्पणी की। धन्य एक
जारी रहा, जो भी हो, आनंद, के पास सिद्ध मानसिक शक्ति हो सकती है, यदि वह
ऐसा चाहता है, तो पूरे विश्व-काल में या उसके अंत तक इस स्थान पर बना रहे।
तथागत, आनंद, ने ऐसा किया है। इसलिए तथागत पूरे विश्व-काल या उसके अंत तक
रह सकते थे।

बुद्ध ने इस सुझाव को तीन बार दोहराया। आनंद, शायद समझ में नहीं आ रहा है, कुछ भी नहीं कहा।


इसके बाद मरा आया, जो एक दुष्ट था, जिसने 45 साल पहले बुद्ध को जागरूकता
से जागृत करने की कोशिश की थी। आपने जो करने की ठानी है, उसे आपने पूरा
किया है, मारा ने कहा। इस जीवन को त्याग दें और परिनिर्वाण [पूर्ण निबाना]
में प्रवेश करें।

बुद्ध त्याग करते हैं

उनकी विल टू लिव खुद को परेशान न करें, ईविल वन, बुद्ध ने उत्तर दिया। तीन महीने में मैं निबाना में प्रवेश कर जाऊंगा।


तब स्पष्ट रूप से और मन से धन्य एक, जीने के लिए अपनी इच्छा को त्याग
दिया। पृथ्वी ने खुद भूकंप का जवाब दिया। बुद्ध ने हिलाया आनंद को तीन
महीने में निबाना में अपनी अंतिम प्रविष्टि बनाने के अपने फैसले के बारे
में बताया। आनंद ने आपत्ति जताई, और बुद्ध ने उत्तर दिया कि आनंद को अपनी
आपत्तियों को पहले ही जान लेना चाहिए था, और तथागत से अनुरोध किया कि वह
पूरे विश्व में या उसके अंत तक बने रहें।

कुशीनारा को

अगले
तीन महीनों के लिए, बुद्ध और आनंद ने यात्रा की और भिक्षुओं के समूहों से
बात की। एक शाम वह और कई भिक्षु एक सुनार के पुत्र कुंडा के घर में रुके।
कुंडा ने धन्य को अपने घर में भोजन करने के लिए आमंत्रित किया, और उन्होंने
बुद्ध को सुकर्माडव नामक एक व्यंजन दिया। इसका मतलब है “मशरूम का नरम
भोजन।” आज कोई भी निश्चित नहीं है कि इसका क्या मतलब है। यह मशरूम की डिश
थी।

सुकर्माडव में जो कुछ भी था, बुद्ध ने जोर देकर कहा कि वह उस
व्यंजन से खाने वाला एकमात्र व्यक्ति होगा। जब वह समाप्त हो गया, तो बुद्ध
ने कुंड को कहा कि जो बचा था उसे दफनाने के लिए ताकि कोई और इसे न खाए।


उस रात, बुद्ध को भयानक दर्द और पेचिश का सामना करना पड़ा। लेकिन अगले दिन
उन्होंने उत्तर भारत के उत्तर प्रदेश राज्य में स्थित कुशीनारा की यात्रा
करने पर जोर दिया। रास्ते में, उसने आनंद से कहा कि वह अपनी मौत के लिए
कुंडा को दोषी न ठहराए।
बुद्ध और उनके भिक्षु कुशीनारा में नमकीन
पेड़ों के ढेर के पास आए। बुद्ध ने आनंद को उत्तर में अपने सिर के साथ,
पेड़ों के बीच एक सोफे तैयार करने के लिए कहा। मैं थका हुआ हूं और लेटना
चाहता हूं, उन्होंने कहा। जब सोफे तैयार हो गया, तो बुद्ध अपने दाहिने हाथ
के समर्थन में अपने सिर के साथ, अपने दाहिने तरफ एक पैर पर लेट गए। फिर
नमकीन पेड़ खिल गए, हालांकि यह उनका मौसम नहीं था, बुद्ध पर पीले पीले
पंखुड़ियों की बारिश हुई।

बुद्ध ने अपने भिक्षुओं से कुछ समय के लिए
बात की। एक समय पर आनंद ने दरवाजे की चौकी के सामने झुक कर रोना छोड़
दिया। बुद्ध ने आनंद को खोजने और उसे वापस लाने के लिए एक साधु को भेजा। तब
धन्य ने आनंद से कहा, बहुत हो गया, आनंद! शोक न करें! क्या मैंने शुरू से
ही यह नहीं सिखाया है कि जो प्रिय और प्रिय है उसके साथ परिवर्तन और अलगाव
होना चाहिए? वह सब पैदा होता है, अस्तित्व में आता है, मिश्रित होता है, और
क्षय के अधीन होता है। कोई कैसे कह सकता है: “यह भंग करने के लिए नहीं आ
सकता है”? यह नहीं हो सकता।

आनंद, आपने प्रेम, दया, और विचार में
दयालुता के साथ तथागत की सेवा की है; कृपापूर्वक, सुखद रूप से, पूरे दिल
से। अब आपको खुद को आजाद करने का प्रयास करना चाहिए। धन्य एक ने अन्य
इकट्ठे भिक्षुओं के सामने आनंद की प्रशंसा की।

Parinibbana


बुद्ध ने भिक्षुओं के आदेश के नियमों को बनाए रखने की सलाह देते हुए आगे
बात की। फिर उन्होंने तीन बार पूछा कि क्या उनके बीच कोई प्रश्न था। बाद
में पछतावा करने के लिए नहीं दिया जाना चाहिए: “मास्टर हमारे साथ
आमने-सामने थे, फिर भी आमने-सामने थे हम उनसे पूछने में नाकाम रहे।” लेकिन
कोई नहीं बोला। बुद्ध ने सभी भिक्षुओं को आश्वासन दिया कि वे जागरूकता के
साथ जागृति का एहसास करेंगे।

फिर उन्होंने कहा, सभी मिश्रित चीजें
क्षय के अधीन हैं। परिश्रम के साथ प्रयास करें। फिर, गंभीर रूप से, वह
परिनिबना में पारित हो गया।

Truth of Life
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Buddha Tatha Unke Sandesh
Tathagat Gautam buddha ke antim vachan kya the
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Education

16) Classical Bengali-ক্লাসিক্যাল বাংলা,

https://www.youtube.com/watch?v=RNrIW9JZn2U
06 The Last days of the Buddha
16) ধ্রুপদী বাংলা- ক্লাসিক কলা বাংলা,

https://www.youtube.com/watch?v=fYVfO75XXtY 8c

বৌদ্ধ মতবাদ - নিব্বানা কী?

http://www.columbia.edu/…/00amb.…/ambedkar_buddha/04_04.html

নিবাবান অন

নিব্বানা কী?

১. একবার আশীর্বাদী প্রভু অনাথপিন্দিকার আশ্রমে শ্রাবস্তীতে অবস্থান করছিলেন, সেখানে সরীপুতও ছিলেন।
২. প্রভু, ভাইদের উদ্দেশে সম্বোধন করে বলেছিলেন: “দানশীলগণ, আপনি আমার
মতবাদের পরিবর্তে দুনিয়ার মালামাল হিসাবে অংশীদার হন না; আপনার প্রতি আমার
সমবেদনাতে আমি এটিকে নিশ্চিত করতে উদ্বিগ্ন।”
৩. এভাবে প্রভু বললেন, যিনি এরপরে উঠে তাঁর নিজের ঘরে চলে গেলেন।
৪. সারিপুত্তা পিছনে রয়ে গেলেন, এবং ভাইয়েরা তাকে নীববান কী তা বোঝাতে বললেন।
৫. অতঃপর সরিপুত্তা ভাইদের জবাবে বলেছিলেন: “ভাইয়েরা, তোমরা জানো যে লোভ জঘন্য এবং অসম্পূর্ণতা বিরক্তি।
“. “এই লোভ এবং এই বিরক্তি নিরসনের জন্য মধ্য পথ রয়েছে, যা আমাদের দেখার
জন্য চোখ দেয় এবং আমাদের জানায়, শান্তি, অন্তর্দৃষ্টি, সচেতনতার সাথে
জাগ্রত করে তোলে এবং নিবানকে নিয়ে যায়।
“. “এই মধ্যযুগটি কী? এটি
সঠিক দৃষ্টিভঙ্গির সঠিক লক্ষ্য, সঠিক বক্তব্য, সঠিক কর্ম, জীবিকার সঠিক
উপায়, সঠিক প্রচেষ্টা, সঠিক মননশীলতা এবং সঠিক ঘনত্বের মহান আঠার পথ ছাড়া
আর কিছুই নয়; এটি, ভিক্ষা মধ্যম পথ।
৮. “হ্যাঁ, মহাশয়; ক্রোধ নিছক
এবং হিংস্রতা জঘন্য, হিংসা ও jeর্ষা নিরর্থক, ভণ্ডামি এবং ছলনা এবং অহঙ্কার
নিছক, মুদ্রাস্ফীতি [অহঙ্কার?] নিরর্থক এবং উপাসনা দুর্বল।
৯.
“মুদ্রাস্ফীতি ও প্রবৃত্তি নিরসনের জন্য মধ্য পথ রয়েছে, যা দেখার জন্য
আমাদের চোখ দেয়, আমাদের জানান দেয় এবং সচেতনতার সাথে আমাদের শান্তি,
অন্তর্দৃষ্টি, জাগরণে নিয়ে যায় to
১০. “নিব্বানা - যা কিছুই নয় No
১১. এভাবে শ্রদ্ধেয় সরীপুত্তা-হৃদয়ে খুশী হয়ে তাঁর বক্তব্য শুনে পরিতৃপ্তি প্রকাশ করলেন। নিব্বানার মূল (২.আই)
1. একবার সম্মানজনক Radhacame উন্নত এক। তা করে, তিনি একজাতীয়কে অভিবাদন
জানালেন এবং একদিকে নীচে বসে ছিলেন। এতটা উপবিষ্ট, শ্রদ্ধেয় রাধা এইভাবে
মহাপুরুষকে সম্বোধন করলেন: “প্রার্থনা কর, প্রভু, নীববান কিসের জন্য?”
২. “নিব্বানা অর্থ মুক্তি থেকে মুক্তি,” প্রভু উত্তর দিলেন।
৩. “তবে নিব্বানা, প্রভু - এর উদ্দেশ্য কী?”
৪. “নিব্বানায় অবস্থিত, রাধা, ধার্মিক জীবনযাপন হয় N নিব্বানা তার লক্ষ্য N নিব্বানা এর সমাপ্তি” “(২.ii)
১. একবার উঁচু ব্যক্তি অনাথপিন্দিকার পার্কে জেটের গ্রোভের শ্রাবস্তীতে
বাস করছিলেন। তখন মহান ব্যক্তি ভাইদের ডেকে বললেন, “ভাইয়েরা”। “হ্যাঁ,
প্রভু,” সেই ভাইদের উত্তরে। মহিমান্বিত ব্যক্তি এভাবে বলেছেন:
২. “ভাইয়েরা, তোমরা যে পাঁচটি অনুগ্রহকে নীচের পৃথিবীতে আবদ্ধ করেছ, তা কি আমার দ্বারা শিক্ষা দেওয়া উচিত?”
৩. এরপরে শ্রদ্ধেয় মালুঙ্ক্যপুত্তা মহিমান্বিতকে এই বলেছিলেন:
৪. “আমি, প্রভু, এই পাঁচটি অনুচ্ছেদে মনে রাখবেন।”
৫. “আর কীভাবে, মালুঙ্কিয়াপুত্তা, আপনি কি তাদের মনে রাখছেন?”
“. “প্রভু, আমি একজন মহান ব্যক্তির দ্বারা শেখানো শারীরিকতার
দৃষ্টিভঙ্গির কথা মনে রেখেছি; এবং বিচলিত হয়েছি, এবং আচার-অনুষ্ঠানের উপর
নির্ভরশীলতার নৈতিক কলঙ্ক, উত্তেজনাপূর্ণ ব্যক্তির দ্বারা শেখানো, কামুক
আনন্দ এবং উত্তেজনা নীচের জগতে বাঁধা শোধক হিসাবে। এই পাঁচটি অনুভূতি যা
আমি মনে রাখি, প্রভু “”
“. “মালুনক্যপুত্তা, কার জন্য আপনি এই পাঁচটি
ভ্রূণের কথা মনে রেখেছেন? অন্য দৃষ্টিভঙ্গির ভ্রান্তরা কি তাদের তিরস্কারের
জন্য কোমল সন্তানের নীতিগর্ভ রূপক ব্যবহার করে আপনাকে নিন্দা করবে না?
৮. ‘’ তবে, মালুঙ্কিয়াপুত্তায় কোমল বাচ্চা ছেলেটির পক্ষে কোনও দেহত্ব
থাকতে পারে না, ম্লান হয়ে পড়ে এবং তার পিঠে শুয়ে থাকে then তবে কীভাবে
তাঁর মধ্যে দেহচরণের কোনও দৃষ্টিভঙ্গি দেখা যায়? তবুও তাঁর মধ্যে
প্রকৃতপক্ষে প্রবণতা রয়েছে দেহভঙ্গির দর্শন।
৯. ‘’ একইভাবে,
মালুঙ্কিয়াপুত্তা, কোমল শিশু-ছেলের জন্য কোনও মানসিক পরিস্থিতি থাকতে পারে
না, তার পিঠে পিছু হটে থাকে এবং তারপরে কীভাবে তার মধ্যে মানসিক সংঘাতের
কোনও পরিবর্তন ঘটতে পারে? তবুও তাঁর মধ্যে একটি সুপ্ত রয়েছে is ঝাঁকুনির
প্রবণতা
১০. ‘’ একইভাবে, মালুঙ্ক্যপুত্ত, তাঁর কোনও নৈতিক অনুশীলন
থাকতে পারে না, তবে তার মধ্যে আচার-অনুষ্ঠানের উপর নির্ভরশীলতার কোনও
নৈতিকতা কীভাবে থাকতে পারে? তবুও তার সুপ্ত প্রবণতা রয়েছে।
১১. ‘’
আবার, মালুঙ্কিয়াপুত্তা, সেই কোমল বাচ্চাটির কোনও কামুক আবেগ নেই then
তখন, যৌন উত্তেজনার উত্তেজনা কীভাবে জানা যায়? তবে প্রবণতা রয়েছে is

১২. “শেষ অবধি, মালুঙ্কিয়াপুত্তা, কারণ এই কোমল বাচ্চা জীবের অস্তিত্ব
নেই it তবে কীভাবে এটি পুরুষাধ্যজনিত প্রাণীদের আশ্রয় করতে পারে? তবুও তার
মধ্যে প্রবণতা রয়েছে ‘’
১৩. “এখন, মালুঙ্কিয়াপুত্তা, অন্য মতামতের
এই বিপথগামী লোকেরা কি আপনাকে তিরস্কার করবে না, তাদের এই কোমল বাচ্চা
ছেলের দৃষ্টান্ত ব্যবহারের জন্য?”
১৪. যখন এই কথা বলা হয়েছিল, তখন
অদৃশ্য আনন্দ আনন্দিত ব্যক্তিকে সম্বোধন করেছিলেন: “এখন সময়, এক্সেলটেড
ওন! হে ওয়্যাফেরার, এখন সময় নির্ধারিত হওয়ার জন্য সময় এসেছে।”
বুদ্ধের শেষ দিনগুলি


পরিণীব্বানা: Buddhaতিহাসিক বুদ্ধ কীভাবে নিব্বাকে প্রবেশ করেছিলেন
Nতিহাসিক বুদ্ধের নিব্বানে প্রবেশ ও প্রবেশের এই সংক্ষিপ্ত বিবরণটি মূলত
বোন বজির ও ফ্রান্সিস গল্পের পালি থেকে অনুবাদ করা মহা-পরিণীব্বন সুত থেকে
নেওয়া হয়েছে। অন্যান্য উত্সগুলির সাথে পরামর্শ করা হয়েছে কারেন
আর্মস্ট্রংয়ের বুদ্ধ (পেঙ্গুইন, 2001) এবং ওল্ড হোয়াইট ক্লাউডস লিখেছেন
থিচ নাট হানহ (প্যারাল্যাক্স প্রেস, 1991)।

ভগবান বুদ্ধের সচেতনতার
সাথে জাগ্রত হওয়ার পরে পঁয়তাল্লিশ বছর কেটে গিয়েছিল এবং ধন্য তাঁর বয়স
হয়েছিল ৮০ বছর। তিনি এবং তাঁর সন্ন্যাসীরা উত্তর-পূর্ব ভারতের বিহার
রাজ্যের বাসরাহ শহরের বর্তমান শহর বেলুভাগামাকা (বা বেলুভা) গ্রামে অবস্থান
করছিলেন। বর্ষা ও তাঁর শিষ্যরা ভ্রমণ বন্ধ করে দেওয়ার সময়টি ছিল বর্ষার
পিছু পিছু পিছু হটা করার সময়।

পুরানো কার্টের মতো

একদিন
বুদ্ধ ভিক্ষুদের বর্ষার সময় থাকার জন্য অন্যান্য স্থানগুলি ত্যাগ করতে এবং
অন্যান্য জায়গা খুঁজতে বলেছিলেন। তিনি কেবল তাঁর চাচাত ভাই এবং সহকর্মী
আনন্দকে নিয়ে বেলুভাগামায় থাকতেন। সন্ন্যাসীরা চলে যাওয়ার পরে আনন্দ
দেখতে পেল যে তাঁর গুরু অসুস্থ। মহিমান্বিত, অত্যন্ত যন্ত্রণায় তিনি কেবল
গভীর ধ্যানেই সান্ত্বনা পেয়েছিলেন। তবে ইচ্ছার শক্তি দিয়ে তিনি নিজের
অসুস্থতা কাটিয়ে উঠলেন।

আনন্দ স্বস্তি পেয়েছিল কিন্তু কাঁপছে। যখন
আমি ধন্যের অসুস্থতা দেখলাম তখন আমার নিজের দেহ দুর্বল হয়ে পড়েছিল, তখন
তিনি বলেছিলেন। সবকিছু আমার কাছে ম্লান হয়ে গেছে, এবং আমার সংবেদনগুলি
ব্যর্থ হয়েছিল। হ্যাঁ, আমি এখনও এই ভেবে কিছুটা সান্ত্বনা পেয়েছি যে তিনি
তাঁর সন্ন্যাসীদের শেষ নির্দেশ না দেওয়া পর্যন্ত ধন্য তাঁর শেষ নিঃশ্বাস
ত্যাগ করবেন না।

ভগবান বুদ্ধ জবাব দিয়েছিলেন, ভিক্ষু সম্প্রদায়ের
সম্প্রদায় আমার কাছ থেকে আর কী প্রত্যাশা করে, আনন্দ? আমি খোলামেলা এবং
পুরোপুরি ধম্ম শিখিয়েছি। আমি আর কিছুই রাখি নি, এবং শিক্ষাগুলিতে যুক্ত
করার মতো আমার আর কিছুই নেই। যে ব্যক্তি নেতৃত্বের জন্য সংঘ তাঁর উপর
নির্ভরশীল বলে মনে করেছিল তার কিছু বলার আছে। তবে, আনন্দ, তথাগতের এমন কোনও
ধারণা নেই, যে সংঘ তাঁর উপর নির্ভর করে। তাহলে তার কী নির্দেশ দেওয়া
উচিত?

এখন আমি দুর্বল, আনন্দ, বৃদ্ধ, বয়স্ক, বহু বছর পেরিয়ে গেছি।
এটি আমার অষ্টাদশ বছর, এবং আমার জীবন অতিবাহিত হয়েছে। আমার শরীরটি পুরানো
কার্টের মতো, সবেমাত্র একসাথে রাখা held

অতএব, আনন্দ, আপনাদের জন্য
দ্বীপ, অন্য কোন আশ্রয় প্রার্থনা না করে নিজের কাছে রিফিউজ করে; ধমাকে
আপনার দ্বীপ হিসাবে, ধমাকে আপনার আশ্রয় হিসাবে, অন্য কোনও আশ্রয়
প্রার্থনা করতে চাই না।

কপালার মন্দিরে

তাঁর অসুস্থতা থেকে
সুস্থ হয়ে উঠার পরপরই ভগবান বুদ্ধ পরামর্শ দিয়েছিলেন যে তিনি এবং আনন্দ
দিনটি একটি মাজারে কাটান, যার নাম কপাল শ্রীন। দুজন প্রবীণ লোক একসাথে বসলে
বুদ্ধ চারপাশের দৃশ্যের সৌন্দর্যে মন্তব্য করেছিলেন। বরকতময় অব্যাহত
রেখেছে, যে কেউ আনন্দ, মনস্তাত্ত্বিক শক্তি সিদ্ধ করেছে, যদি সে ইচ্ছা করে,
বিশ্বজুড়ে বা এর শেষ অবধি এই স্থানে থাকতে পারে। তথাগত, আনন্দ তাই করেছে।
অতএব তথাগত বিশ্বজুড়ে বা তার শেষ অবধি স্থায়ী থাকতে পারে।

বুদ্ধ এই পরামর্শটি তিনবার পুনরাবৃত্তি করেছিলেন। আনন্দ, সম্ভবত বুঝতে পারছে না, কিছুই বলল না।


তারপরে মরা নামে দুষ্ট ব্যক্তি এসেছিলেন, যিনি ৪৫ বছর আগে বুদ্ধকে সচেতনতা
থেকে দূরে সরিয়ে দেওয়ার চেষ্টা করেছিলেন। আপনি যা করতে বেরিয়েছেন তা
আপনি সম্পন্ন করেছেন, মারা বলেছিলেন। এই জীবন ত্যাগ করুন এবং এখনই
পরিণীব্বান [সম্পূর্ণ নিবার] প্রবেশ করুন।

বুদ্ধ প্রত্যাবর্তন


তাঁর ইচ্ছা থেকে বাঁচতে নিজেকে কষ্ট করবেন না, এভিল ওয়ান, বুদ্ধ উত্তর
দিলেন। তিন মাসের মধ্যে আমি চলে যাব এবং নিব্বায় প্রবেশ করব।


তারপরে বরকতময় সুস্পষ্ট ও মনমুগ্ধকরভাবে জীবনযাপন করার ইচ্ছা ত্যাগ করলেন।
পৃথিবী নিজেই একটি ভূমিকম্প দ্বারা সাড়া। তিন মাসের মধ্যে নিব্বায় তাঁর
চূড়ান্ত প্রবেশের সিদ্ধান্তের বিষয়ে বুদ্ধ বচলিত আনন্দকে বলেছিলেন। আনন্দ
আপত্তি করেছিল, এবং বুদ্ধ উত্তর দিয়েছিলেন যে আনন্দকে তার আপত্তিটি আগে
জানা উচিত ছিল, এবং তাতাগতকে বিশ্ব-কালজুড়ে বা তার শেষ অবধি থাকার অনুরোধ
জানানো হয়েছিল।

কুশিনারা

পরবর্তী তিন মাস, বুদ্ধ এবং আনন্দ
সন্ন্যাসীর দলগুলির সাথে ভ্রমণ করেছিলেন এবং কথা বলেছিলেন। এক সন্ধ্যায়
তিনি এবং সন্ন্যাসীদের বেশ কয়েকজন স্বর্ণকারের পুত্র কুন্ডার বাড়িতে
ছিলেন। চুন্ডা ধন্যকে তাঁর বাড়িতে খাওয়ার জন্য নিমন্ত্রণ করেছিলেন, এবং
তিনি বুদ্ধকে সুকরমাদাদব নামে একটি খাবার দিলেন। এর অর্থ “মাশরুমগুলির নরম
খাবার”। এর অর্থ কী তা আজ কেউ নিশ্চিত নয়। এটি মাশরুমের থালা ছিল।


যেই সুকর্মাদদেব ছিল, বুদ্ধ জোর দিয়েছিলেন যে সেই থালা থেকে তিনিই একমাত্র
খাবেন। তিনি শেষ করার পরে, বুদ্ধ চুন্ডাকে বলে রেখেছিলেন যে তিনি যা
রেখেছিলেন তা কবর দেওয়া যাতে অন্য কেউ তা খায় না।

সেই রাতে বুদ্ধ
ভীষণ যন্ত্রণা ও আমাশয় ভোগ করেছিলেন। কিন্তু পরের দিন তিনি উত্তর ভারতের
উত্তর প্রদেশ রাজ্যে অবস্থিত কুশিনারা ভ্রমণে জোর দিয়েছিলেন। পথে তিনি
আনন্দকে বলেছিলেন যে তাঁর মৃত্যুর জন্য কুন্ডাকে দোষী করবেন না।
বুদ্ধ ও
তাঁর সন্ন্যাসীরা কুশিনারাতে সাল গাছের গোছায় এসেছিলেন। বুদ্ধ আনন্দকে
উত্তর দিকে মাথা রেখে গাছের মাঝে একটি পালঙ্ক তৈরি করতে বললেন। আমি ক্লান্ত
এবং শুয়ে থাকতে চাই, তিনি বলেছিলেন। পালঙ্কটি প্রস্তুত হয়ে গেলে, বুদ্ধ
তাঁর ডান হাতের উপর দিয়ে এক পায়ে অন্য পায়ে শুয়ে রইলেন right তারপরে
সাল গাছগুলি পুষ্পিত হয়েছিল, যদিও এটি তাদের .তু ছিল না, ফ্যাকাশে হলুদ
পাপড়ি বুদ্ধের উপরে বৃষ্টি হয়েছিল।

বুদ্ধ তাঁর সন্ন্যাসীদের সাথে
কিছু সময়ের জন্য কথা বলেছিলেন। এক পর্যায়ে আনন্দ একটি দরজার পোস্টের দিকে
ঝুঁকে পড়ে কাঁদতে কাঁদতে ফেলেছিল। আনন্দকে খুঁজে পেতে এবং তাকে ফিরিয়ে
আনতে বুদ্ধ একটি সন্ন্যাসীকে পাঠিয়েছিলেন। তখন ধন্য ধন্যকে বললেন, যথেষ্ট,
আনন্দ! দুঃখ করো না! আমি কি প্রথম থেকেই শিখিয়েছি না যে, প্রিয় ও প্রিয়
সকলের সাথে অবশ্যই পরিবর্তন এবং বিচ্ছেদ হওয়া উচিত? যা জন্মেছে, অস্তিত্ব
নিয়ে আসে, তা আরও সংশ্লেষিত হয় এবং ক্ষয় হয় to কীভাবে কেউ বলতে পারেন:
“এটি কি দ্রবীভূত হতে না পারে”? এটা হতে পারে না.

আনন্দ, তুমি
করণীয়, কথা এবং চিন্তাভাবনাতে তথাগতকে ভালবাসা-দয়া দিয়ে পরিবেশন
করিয়াছি; করুণাময়, আনন্দদায়ক, আন্তরিকভাবে। এখন আপনার নিজেকে মুক্ত করার
চেষ্টা করা উচিত। আশীর্বাদপ্রাপ্ত ব্যক্তি তখন অন্য সমবেত সন্ন্যাসীদের
সামনে আনন্দের প্রশংসা করলেন।

Parinibbana

বুদ্ধ আরও কথা
বলেছিলেন, সন্ন্যাসীদের আদেশের নিয়মগুলি রাখার পরামর্শ দিয়েছিলেন। তারপরে
তিনি তিনবার জিজ্ঞাসা করলেন, তাদের মধ্যে যদি কোনও প্রশ্ন থাকে। পরে এই
চিন্তা নিয়ে অনুশোচনা করবেন না: “মাস্টার আমাদের সাথে সামনাসামনি ছিলেন,
তবুও মুখোমুখি আমরা তাকে জিজ্ঞাসা করতে ব্যর্থ হয়েছি।” কিন্তু কেউ কথা
বলেনি। বুদ্ধ সমস্ত ভিক্ষুদের সচেতনতার সাথে তারা জাগরণ অনুধাবন করার
আশ্বাস দিয়েছিলেন।

তারপরে তিনি বলেছিলেন, সমস্ত যৌগিক জিনিসগুলি
ক্ষয়ের সাথে জড়িত। অধ্যবসায় সহকারে সংগ্রাম করুন। তারপরে নির্মলভাবে
তিনি পারিনিব্বায় চলে গেলেন।

Abhinav Kumar
9.73K subscribers
This video explains and elaborates the Mahaparinibbana of Buddha.
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License
Creative Commons Attribution license (reuse allowed)

40) Classical Gujarati-ક્લાસિકલ ગુજરાતી,

https://www.youtube.com/watch?v=rnR45IqKmhM&t=15s
40) ક્લાસિકલ ગુજરાતી- ક્લાસિકલ ગુજરાતી,

https://www.youtube.com/watch?v=fYVfO75XXtY 8 સી

બૌદ્ધ ઉપદેશો - નિબ્બાના એટલે શું?

http://www.columbia.edu/…/00amb…/ambedkar_buddha/04_04.html…

નિબના પર

નિબના એટલે શું?

1. એકવાર ધન્ય ભગવાન અનાથપિંડિકાના આશ્રમમાં શ્રાવસ્તિમાં રહ્યા હતા, જ્યાં સરીપુતા પણ રહ્યા હતા.
२. ભગવાન, ભાઈ-બહેનોને સંબોધતા કહ્યું: “ભિક્ષા કરનારાઓ, વિશ્વના
માલસામાનમાં ભાગ લેતા ન થાઓ, પરંતુ મારા સિદ્ધાંતથી; તમારા પ્રત્યેની
કરુણામાં હું આ સુનિશ્ચિત કરવા માટે બેચેન છું.”
Thus. આ રીતે ભગવાન બોલ્યા, જે તે પછી ગુલાબ થયો અને તેના પોતાના કોષમાં ગયો.
Sar. સરિપત્તા પાછળ રહ્યો, અને ભાઈઓએ તેને નિબ્બાના શું છે તે સમજાવવા કહ્યું.
Then. પછી સરીપુતાએ ભાઈઓનો જવાબ આપતા કહ્યું: “ભાઈઓ, તમે જાણો છો કે લોભ નકામું છે, અને અધમ રોષ છે.
“. “આ લોભ અને આ રોષને દૂર કરવા, ત્યાં એક મધ્યમ રસ્તો છે, જે આપણને જોવા
માટે આંખો આપે છે અને આપણને શાંતિ, અંતદૃષ્ટિ, જાગૃતિ સાથે જાગરણ અને
નિબ્બાના તરફ દોરી જાય છે.
“. “આ મધ્યમ રસ્તો શું છે? તે સિવાયનો ઉચિત
માર્ગ, ઉચિત હેતુ, યોગ્ય ભાષણ, સાચી ક્રિયા, આજીવિકાનો યોગ્ય માધ્યમ,
યોગ્ય પ્રયાસ, યોગ્ય માઇન્ડફુલનેસ અને યોગ્ય સાંદ્રતા છે. આ, દાનવીર મધ્ય
માર્ગ છે.
Yes. “હા, મહારાજ; ક્રોધ અધમ છે અને દુષ્કૃત્ય અધમ છે,
ઈર્ષા અને ઈર્ષ્યા અધમ છે, નિષ્ઠુરતા અને ઉદ્ધત અધમ છે, દંભ અને કપટ છે અને
ઘમંડ અધમ છે, ફુગાવા છે [શેખીંગ છે?] અધમ છે, અને મોહ અધમ છે.
“.”
ફુગાવા અને અહંકારના ઉતારા માટે મધ્યમ માર્ગ છે, જે અમને જોવા માટે આંખો
આપે છે, અમને જણાવે છે, અને જાગૃતિ સાથે શાંતિ, અંતદૃષ્ટિ, જાગૃતિ તરફ દોરી
જાય છે.
10. “નિબ્બાના - જે કંઈ નથી પરંતુ તે ઉમદા આઠ-પાથ છે.”
११. આ રીતે આદરણીય સરીપુતા બોલ્યા-હૃદયથી પ્રસન્ન થઈને, દિલગીર લોકોએ જે કહ્યું તેનાથી આનંદ થયો. નિબ્બાના મૂળ (2.i)
1. એકવાર આદરણીય Radhacame એક મહાન. આવું કર્યા પછી, તેણે એક તરફ ઉભા
થયેલાને સલામ કરી અને એક બાજુ નીચે બેઠા બેઠા. તેથી બેઠેલી, આદરણીય રાધાએ આ
રીતે પ્રાર્થનાને સંબોધિત કરી: “પ્રાર્થના, પ્રભુ, નિબ્બાનું શું છે?”
2. “નિબ્બાના એટલે ઉત્કટમાંથી મુક્તિ,” ભગવાનએ જવાબ આપ્યો.
But. “પરંતુ નિબ્બાના, ભગવાન, - તેનો હેતુ શું છે?”
“. “નિબ્બામાં મૂળ, રાધા, સદાચારી જીવન જીવે છે. નિબ્બાનું તેનું લક્ષ્ય છે. નિબ્બાના તેનો અંત છે.” (૨.i)
૧. એક વખત ઉન્નત વ્યક્તિ અનાથપિંડિકા પાર્ક ખાતે, જેતાના ગ્રોવમાં,
શ્રાવસ્તિ ખાતે રહેતો હતો. પછી મહાન વ્યક્તિએ ભાઈઓને બોલાવીને કહ્યું,
“ભાઈઓ.” “હા, પ્રભુ,” એ ભાઈઓને જવાબ આપ્યો. એક ઉન્નત એક આમ બોલ્યા:
૨. “ભાઈઓ, શું તમે મારા દ્વારા શીખવવામાં આવેલું, નીચેની દુનિયા સાથે જોડાયેલા પાંચ ફેટર્સને ધ્યાનમાં રાખશો?”
Up. ત્યારબાદ આદરણીય માલુનક્યપુત્તાએ એક મહાન વ્યક્તિને આ કહ્યું:
“. “હું, ભગવાન, તે પાંચ ફેટર્સ ધ્યાનમાં રાખીએ.”
“. “અને કેવી રીતે, મલંક્યપુત્તા, તમે તેમને ધ્યાનમાં રાખશો?”
Lord. “ભગવાન, બૌદ્ધિકરણનો દૃષ્ટિકોણ, હું એક ઉત્તમ વ્યક્તિ દ્વારા
શીખવવામાં આવે છે; અને વિધ્વંસ અને વિધિ અને ધાર્મિક વિધિ પર આધારીતતાની
નૈતિક કલંક, વિષયાસક્ત આનંદ અને ઉત્તેજના દ્વારા ઉત્તેજનાનો દુખ, હું
ધ્યાનમાં રાખું છું. નીચલા વિશ્વ સાથે જોડાયેલું છે. આ, આ પાંચ ફેટર્સ છે
જે હું ધ્યાનમાં રાખું છું, હે ભગવાન. “
Mal. “મલુનક્યપુત્ત, કોને
માટે શીખવ્યું છે તેમ તમે આ પાંચ ફેટર્સને ધ્યાનમાં રાખશો? શું અન્ય
મંતવ્યો ભટકાવનારાઓ તમારી નિંદા માટે કોમળ બાળકની કહેવતનો ઉપયોગ કરીને તમને
નિંદા કરશે નહીં:
“. ‘પરંતુ, મલંક્યપુટ્ટા, ત્યાં કોમળ બાળક-છોકરા
માટે કોઈ બ bodyડીબ beડ હોઈ શકતો નથી, વિવેકથી મંદ અને તેની પીઠ પર પડેલો
છે. તો પછી, તેનામાં બોડીહુડનો કોઈ દૃષ્ટિકોણ કેવી રીતે canભો થઈ શકે? તેમ
છતાં, તેમાં ખરેખર સુગંધી વૃત્તિ છે. બોડીહુડનો દૃશ્ય.
“. ‘’ તેવી જ
રીતે, મલનક્યપુત્તા, નરમ બાળક-છોકરા માટે કોઈ માનસિક સ્થિતિ હોઇ શકે નહીં,
તેની પીઠ પર ડૂબકી લગાવશે અને તેનામાં માનસિક વૃત્તિઓ કેવી રીતે બદલાઇ શકે
છે? તેમ છતાં તેમાં એક સુપ્ત છે. ડૂબતા વલણ.
૧૦. ‘’ તેમ જ,
મલંક્યપુટ્ટા પણ, તે કોઈ નૈતિક વ્યવહાર કરી શકતો નથી. તો પછી, તેમનામાં
સંસ્કાર અને ધાર્મિક વિધિ પર આધારીતતાનો નૈતિક કેવી રીતે હોઈ શકે? તેમ છતાં
તેમાં સુપ્ત વૃત્તિ છે.
11. ‘’ ફરીથી, મલંક્યપુટ્ટા, તે કોમળ બાળકને
વિષયાસક્ત મનોભાવ નથી. તો પછી, વિષયાસક્ત આનંદને ઉત્તેજના કેવી રીતે જાણી
શકાય? પરંતુ વૃત્તિ ત્યાં છે.
12. “છેવટે, મલુનક્યપુત્ત, તે નમ્ર બાળક
જીવો માટે અસ્તિત્વમાં નથી. પછી તે કેવી રીતે પુરુષોત્તમ સંહાર કરી શકે
છે? તેમ છતાં, તેમાં વૃત્તિ તેનામાં છે. ‘
૧.. “હવે, મલુનક્યપુત્ત, તે અન્ય મંતવ્યો ભટકનારા તમને તે ઠપકો આપી શકશે નહીં?
૧.. જ્યારે આ કહેવાતું હતું, ત્યારે અલભ્ય આનંદે આ રીતે ઉન્નત વ્યક્તિને
સંબોધન કર્યું: “હવે સમય છે, એક્ઝલ્ટ્ડ ઓન. ઓ વેફરર, હવે સમય નક્કી કરવાનો
સમય છે.”
બુદ્ધના અંતિમ દિવસો

પરિણીબના: Buddhaતિહાસિક બુદ્ધ
કેવી રીતે નિબ્બામાં પ્રવેશ કરે છે, ibતિહાસિક બુદ્ધના નીબબામાં પ્રવેશ અને
પ્રવેશનો આ ટૂંકાયેલો હિસાબ મુખ્યત્વે સિસ્ટર વજીરા અને ફ્રાન્સિસ સ્ટોરી
દ્વારા પાલીમાંથી અનુવાદિત મહા-પરિણીબના સુતમાંથી લેવામાં આવ્યો છે. અન્ય
સ્રોતોમાં સલાહ આપવામાં આવી છે કે કેરેન આર્મસ્ટ્રોંગ (પેંગ્વિન, 2001)
દ્વારા બુદ્ધ અને ઓલ્ડ વ્હાઇટ ક્લાઉડ્સ દ્વારા થિચ નટ હન્હ (પેરાલેક્સ
પ્રેસ, 1991).

ભગવાન બુદ્ધના જાગૃતતા સાથે જાગૃત થયાના પંચ્યાસ વર્ષ
વીતી ગયા હતા, અને ધન્ય એક 80 વર્ષનો હતો. તે અને તેના સાધુઓ બેલુવાગમકા
(અથવા બેલુવા) ગામમાં રહ્યા હતા, જે હાલના બિહાર રાજ્ય, બિહાર રાજ્ય,
ઉત્તર-પૂર્વ ભારતના શહેર નજીક હતું. તે ચોમાસાના વરસાદનો પીછેહઠ કરવાનો સમય
હતો, જ્યારે બુદ્ધ અને તેના શિષ્યોએ મુસાફરી કરવાનું બંધ કરી દીધું હતું.

જૂની ગાડીની જેમ


એક દિવસ બુદ્ધે સાધુ-સંતોને ચોમાસા દરમિયાન રહેવા માટે અન્ય સ્થળો છોડવા
અને શોધવા માટે કહ્યું. તે ફક્ત તેના પિતરાઇ ભાઇ અને સાથી આનંદ સાથે
બેલુવાગમકામાં જ રહેશે. સાધુઓ ગયા પછી, આનંદ જોઈ શક્યો કે તેનો ધણી બીમાર
હતો. આશીર્વાદ આપનારને, ભારે દુ painખમાં, ફક્ત deepંડા ધ્યાનથી આરામ
મળ્યો. પરંતુ ઇચ્છાશક્તિની શક્તિથી તેણે પોતાની માંદગી ઉપર કાબુ મેળવ્યો.


આનંદને રાહત થઈ પણ હચમચી ઉઠી. જ્યારે મેં બ્લેસિડ’ની માંદગી જોઇ ત્યારે
મારું પોતાનું શરીર નબળું પડી ગયું હતું, ત્યારે તેણે કહ્યું. મારા માટે
બધું અસ્પષ્ટ થઈ ગયું, અને મારા સંવેદના નિષ્ફળ ગયા. યે મને હજી પણ એ
વિચારમાં થોડો દિલાસો મળ્યો હતો કે ધન્ય માણસ તેમના અંતિમ અવસાન સુધી
પહોંચશે નહીં, જ્યાં સુધી તે તેના સાધુઓને કેટલીક છેલ્લી સૂચનાઓ ન આપે.


ભગવાન બુદ્ધે જવાબ આપ્યો, સાધુ સમુદાય, આનંદ પાસેથી મારી પાસે વધુ શું
અપેક્ષા રાખે છે? મેં ખુલ્લેઆમ અને સંપૂર્ણ રીતે ધમ્મનો ઉપદેશ આપ્યો છે.
મેં કશું પાછું પકડ્યું નથી, અને ઉપદેશોમાં ઉમેરવા માટે બીજું કંઈ નથી.
સંયુક્ત નેતૃત્વ માટે તેના પર આધાર રાખે છે એવું વિચારનાર વ્યક્તિને કંઈક
કહેવાનું હોઈ શકે છે. પરંતુ, આનંદ, તથાગતને આવો કોઈ વિચાર નથી, કે સંઘ
તેમના પર નિર્ભર છે. તો તેણે શું સૂચનાઓ આપવી જોઈએ?

હવે હું નાજુક
છું, આનંદ, વૃદ્ધ, વૃદ્ધ, ઘણા વર્ષોથી ચાલ્યો ગયો છું. આ મારું અti્યામી
વર્ષ છે, અને મારું જીવન વિતાવ્યું છે. મારું શરીર એક જૂની ગાડી જેવું છે,
માંડ માંડ એક સાથે રાખવામાં આવ્યું છે.

તેથી, આનંદ, પોતાને માટે
ટાપુઓ રહો, તમારા માટે રાહત આપશે, કોઈ અન્ય આશ્રયની શોધમાં નહીં; ધમ્મા
સાથે તમારા ટાપુ તરીકે, ધમ્મ તમારી શરણ તરીકે, અન્ય કોઈ આશ્રય નહીં માંગે.

કપાલા તીર્થ પર


માંદગીમાંથી સ્વસ્થ થયા પછી, ભગવાન બુદ્ધે સૂચવ્યું કે તેઓ અને આનંદે તે
દિવસ કેપલા તીર્થ તરીકે ઓળખાતા સ્થળે પસાર કર્યો. જેમ જેમ બે વૃદ્ધો એક
સાથે બેઠા હતા, ત્યારે બુદ્ધે ચારે બાજુના દૃશ્યાવલિની સુંદરતા પર ટિપ્પણી
કરી. ધન્ય એક ચાલુ રાખ્યો, કોઈપણ, આનંદ, માનસિક શક્તિને પૂર્ણ કરી શકે છે,
જો તે ઇચ્છે છે, તો તે વિશ્વ-સમયગાળા દરમિયાન અથવા તેના અંત સુધી આ સ્થાન
પર રહી શકે છે. તથાગત, આનંદે કર્યું છે. તેથી તથાગત એક વિશ્વ-અવધિમાં અથવા
તેના અંત સુધી રહી શકશે.

બુદ્ધે આ સૂચન ત્રણ વખત પુનરાવર્તિત કર્યું. આનંદ, સંભવત understanding સમજતો ન હતો, કંઇ બોલ્યો નહીં.


તે પછી, મરા, દુષ્ટ, જેણે 45 વર્ષ પહેલાં જાગૃતિથી જાગૃતિથી દૂર બુદ્ધને
લલચાવવાનો પ્રયાસ કર્યો હતો. તમે જે કરવાનું નક્કી કર્યું છે તે તમે પૂર્ણ
કર્યું છે, એમ મરાએ કહ્યું. આ જીવનનો ત્યાગ કરો અને હવે પરિણીબાનું
[સંપૂર્ણ નિબના] દાખલ કરો.

બુદ્ધ ફરીથી ત્યાગ કરે છે

તેની
જીવવાની ઇચ્છા તમારી જાતને મુશ્કેલી ન આપો, એવિલ વન, બુદ્ધે જવાબ આપ્યો.
ત્રણ મહિનામાં હું પસાર થઈશ અને નિબ્બામાં પ્રવેશ કરીશ.

પછી ધન્ય
એક, સ્પષ્ટ અને માનસિકતાથી, રહેવાની તેની ઇચ્છાનો ત્યાગ કર્યો. ધરતીએ જ
ભૂકંપ સાથે જવાબ આપ્યો. બુદ્ધે ત્રણ મહિનામાં નિબબામાં અંતિમ પ્રવેશ કરવાનો
નિર્ણય લીધો તે અંગે હલાવેલા આનંદને કહ્યું. આનંદે વાંધો ઉઠાવ્યો, અને
બુદ્ધે જવાબ આપ્યો કે આનંદે પોતાનો વાંધો અગાઉ જાણી લેવો જોઈએ, અને તથાગતને
વિશ્વ-સમયગાળા દરમિયાન અથવા તેના અંત સુધી રહેવાની વિનંતી કરી.

કુશીનારાને


પછીના ત્રણ મહિના સુધી, બુદ્ધ અને આનંદ મુસાફરોના જૂથો સાથે મુસાફરી કરી
અને વાત કરી. એક સાંજે તે અને ઘણા સાધુઓ એક સોનાના પુત્ર કુંડાના ઘરે
રોકાયા. કુંડાએ ધન્ય ધન્ય વ્યક્તિને તેના ઘરે જમવા આમંત્રણ આપ્યું, અને
તેણે બુદ્ધને સુકરમદદવ નામની વાનગી આપી. આનો અર્થ “મશરૂમ્સનું નરમ ખોરાક”
છે. આનો અર્થ શું છે તે આજે કોઈને ખાતરી નથી. તે મશરૂમ્સની વાનગી હતી.


જે પણ સુકર્મદાદવમાં હતું, બુદ્ધે આગ્રહ કર્યો કે તે ફક્ત તે જ વાનગીમાંથી
ખાય છે. જ્યારે તે સમાપ્ત થઈ ગયું, ત્યારે બુદ્ધે કુંડાને કહ્યું કે જે
બાકી છે તે દફનાવવા, જેથી બીજું કોઈ તેને ખાય નહીં.

તે રાત્રે,
બુદ્ધને ભયંકર પીડા અને મરડો થયો. પરંતુ બીજા જ દિવસે તેણે ઉત્તર ભારતના
ઉત્તર પ્રદેશ રાજ્યમાં આવેલા કુશીનારામાં જવાની જીદ કરી. રસ્તામાં જ તેણે
આનંદને કહ્યું કે તેની મૃત્યુ માટે કુંડાને દોષ ન આપો.
બુદ્ધ અને તેના
સાધુઓ કુશીનારામાં સાલના ઝાડની ઝરણમાં આવ્યા. બુદ્ધે આનંદને ઝાડની વચ્ચે એક
પલંગ તૈયાર કરવા કહ્યું, જેનું માથુ ઉત્તર તરફ છે. હું કંટાળી ગયો છું અને
સૂવા માંગુ છું, એમ તેણે કહ્યું. જ્યારે પલંગ તૈયાર થઈ ગયો, ત્યારે બુદ્ધ
તેની જમણી બાજુ, એક પગ બીજા પગ પર સૂઈ ગયા, અને માથું તેના જમણા હાથથી ટેકો
આપ્યો. પછી સાલના ઝાડ ખીલે, જોકે તે તેમની મોસમ નહોતી, નિસ્તેજ પીળી
પાંદડીઓ બુદ્ધ ઉપર વરસાદ વરસતી હતી.

બુદ્ધે તેમના સાધુઓને એક સમય
માટે વાત કરી. એક તબક્કે આનંદ દરવાજાની ચોકી સામે ઝૂકીને રડ્યો. બુદ્ધે એક
સાધુને આનંદ શોધવા અને તેને પાછો લાવવા મોકલ્યો. પછી ધન્ય વ્યક્તિએ આનંદને
કહ્યું, પૂરું, આનંદ! શોક ન કરો! શું મેં શરૂઆતથી જ શીખવ્યું નથી કે જે
પ્રિય અને વહાલા છે તેની સાથે પરિવર્તન અને અલગ થવું જોઈએ? જે બધું જન્મે
છે, અસ્તિત્વમાં આવે છે, સંયુક્ત છે, અને સડોને પાત્ર છે. કોઈ કેવી રીતે
કહી શકે: “શું તે વિસર્જનમાં ન આવે”? આ ન હોઈ શકે.

આનંદ, તમે કાર્ય,
શબ્દ અને વિચારમાં પ્રેમાળ-દયાથી તથાગતની સેવા કરી છે; દયાળુ, આનંદથી,
પૂરા દિલથી. હવે તમારે પોતાને આઝાદ કરવાનો પ્રયત્ન કરવો જોઈએ. ધન્ય એક પછી
બીજા એસેમ્બલ સાધુઓ સામે આનંદની પ્રશંસા કરી.

પરિણીબના


બુદ્ધે વધુ વાત કરી, સાધુઓને સાધુઓના હુકમના નિયમો રાખવા સલાહ આપી. પછી
તેણે ત્રણ વાર પૂછ્યું કે શું તેમાંથી કોઈને કોઈ પ્રશ્ન છે. પાછળથી એ વિચાર
સાથે પસ્તાવો ન કરો: “માસ્ટર અમારી સાથે રૂબરૂ હતા, છતાં સામ-સામે અમે
તેને પૂછવામાં નિષ્ફળ ગયા.” પણ કોઈ બોલ્યું નહીં. બુદ્ધે તમામ સાધુઓને
ખાતરી આપી હતી કે તેઓ જાગૃતિ સાથે જાગૃતિનો અહેસાસ કરશે.

પછી તેણે કહ્યું, બધી સંયુક્ત ચીજો ક્ષીણ થવાની છે. ખંતથી પ્રયત્નશીલ રહો. પછી, શાંતિથી, તે પરિણીબનામાં ગયો.

અંતિમ બ્લિસ ઓફ પુનિત ભૂમિના - બુદ્ધ અમિતાભ સૂત્ર બોલે - Gujarati

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VietNam: Nam Mô A Di Đà Phật
English: Namo Amitabha Buddha
Afrikaans: Namo Amitabha Boeddha
Albanian: Namo Amitabha Buda
Amharic: ናሞ አሚታባ ቡዳ
Arabic: نامو أميتابها بوذا
Armenian: Namo Ամիտաբհա Բուդդա
Azerbaijani: Namo Amitabha Buddha
Bangla: নামা অমিতাভ বুদ্ধ
Basque: Namo Amitabha Buda
Belarusian: Намо Буда Амітабх
Bosnian: Namo Amitabha Buda
Bulgarian: Намо Амитаба Буда
Burmese (Myanmar): Namo Amitabha buddh
Catalan: Namo Amitabha Buda
Cebuano: Namo Amitabha Buddha
Corsican: Namo Amitabha Buddha
Croatian Namo Amitabha Buddha
Czech: Namo Amitabha Buddha
Danish: Namo Amitabha Buddha
Dutch: Namo Amitabha Boeddha
Esperanto: Namo Amitabha Budho
Estonian: Namo Amitabha Buddha
Filipino: Namo Amitabha Buddha
Finnish: Namo Amitabha Buddha
French: Namo Amitabha Bouddha
Galician: Namo Amitabha Buddha
Georgian: Namo Amitabha Buddha
German: Namo Amitabha Buddha
Greek: Namo Αμιτάμπα Βούδα
Gujarati: નમો અમિતભ બુદ્ધ
Haitian Creole: Namo Amitabha Bouddha
Hausa: Namo Amitabha Buddha
Hawaiian: Namo Amitabha Buddha
Hebrew ( Do thái): Namo Ամիտաբհա Բուդդա
Hindi: नमो अमिताभ बुद्ध
Hmong: Namo Amitabha Buddha
Hungarian: Namo Amitabha Buddha
Icelandic: Namo Amitabha Búdda
lgbo: Namo Amitābha Buddha
Indonesian: Namo Amitabha Buddha
Irish: Namo Amitabha Buddha
Italian: Namo Amitabha Buddha
Japanese: ナモ・アミタバ・ブッダ
Kannada: ನಮೋ ಅಮಿತಾಭ ಬುದ್ಧ
Kazakh: Namo Амитабха Будда
Khmer: ព្រះពុទ្ធណាអូអាមីតាបា
Korean: 나모 아미타불
Kurdish: Namo Amitabha Buddha
Kyrgyz: Namo Amitabha Будда
Lao: Namo Amitabha Buddha
Latin: Namo Amitabha Buddha
Latvian: Namo Amitabha Buda
Lithuanian: Namo Amitabha Buda
Luxembourgish: Namo Amitabha Buddha
Macedonian: Намо Амитаба Буда
Malagasy: Namo Amitabha Buddha
Malay: Namo Amitabha Buddha
Malayalam: നമോ അമിതാഭ ബുദ്ധൻ
Maltese: Namo Amitabha Buddha
Maori: Namo Amitabha Buddha
Marathi: नमो अमिताभ बुद्ध
Mongolian: Намам Амиттана Будда
Nepali: Namo Amitabha Buddha
Norwegian: Namo Amitabha Buddha
Nyanja: Namo Amitābha Buddha
Pashto: نامو امیته بوډا
Persian: نامو آمیداگرایی بودا
Polish: Namo Amitabha Buddha
Portuguese: Namo Amitabha Buddha
Punjabi: ਨਮੋ ਅਮਿਤਭ ਬੁੱਢਾ
Romanian: Namo Amitabha Buddha
Russian: «Нам Амитабх Будда
Samoan: Namo Amitabha Buddha
Scottish Gaelic: Namo Amitabha Buddha
Serbian: Намо Амитабха Буда
Shona: Namo Amitabha Buddha
Sindhi: Namo Amitabha Buddha
Sinhala: නවෝ අමිතාභ බුද්ධ
Slovak: Namo Amitabha Budha
Slovenian: Namo Amitabha Buddha
Somali: Namo Amitabha Buddha
Southern Sotho: Namo Amitabha Buddha
Spanish: Namo Amitabha Buddha
Sundanese: Namo Amitabha Buddha
Swahili: Namo Amitabha Buddha
Swedish: Namo Amitabha Buddha
Tajik: Namo Amitabha Buddha
Tamil: நமோ அமிதாப புத்தர்
Telugu: నామో అమితాభ బుద్ధ
Thai: Namo Amitabha Buddha
Turkish: Namo Amitabha Buda
Ukrainian: Намо Амітабаха Будда
Urdu: نامو امتیاھا بدھ
Uzbek: Namo Amitabha Budda
Welsh: Namo Amitabha Buddha
Western Frisian: Namo Amitabha Buddha
Xhosa: Namo Amitabha Buddha
Yiddish: נאַמאָ אַמיטאַבהאַ בודאַ⁠
Yoruba: Nkan Amitabha Buddha
Zulu: Namo Amitabha Buddha
Category
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Song
Purification Happy Song
Artist
Ken-Ming Yang
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For The Buddha Song Collection Album (2)- On Ma Bani Mo
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The Orchard Music (on behalf of Miao Len Hua Record Company), and 4 Music Rights Societies

54) Classical Kannada- ಶಾಸ್ತ್ರೀಯ ಕನ್ನಡ,

https://www.youtube.com/watch?v=RamgCgAGhPs
ಸಿದ್ಧಾರ್ಥ ಬುದ್ಧನಾದ ಬಗ್ಗೆ ಬಾಬಾ ಸಾಹೇಬರು ಹೇಳಿದ್ದೇನು..? Story of Buddha
54) ಶಾಸ್ತ್ರೀಯ ಕನ್ನಡ- ಒಂದು ರೀತಿಯ,

https://www.youtube.com/watch?v=fYVfO75XXtY 8c

ಬೌದ್ಧ ಸಿದ್ಧಾಂತಗಳು - ನಿಬ್ಬಾಣ ಎಂದರೇನು?

http://www.columbia.edu/…/00amb…/ambedkar_buddha/04_04.html…

ನಿಬ್ಬಾನಾದಲ್ಲಿ

ನಿಬ್ಬಾಣ ಎಂದರೇನು?

1. ಒಮ್ಮೆ ಪೂಜ್ಯ ಭಗವಂತನು ಅನಾಥಪಿಂಡಿಕನ ಆಶ್ರಮದಲ್ಲಿರುವ ಶ್ರಾವಸ್ತಿಯಲ್ಲಿ ತಂಗಿದ್ದನು, ಅಲ್ಲಿ ಸರಿಪುಟ್ಟ ಕೂಡ ತಂಗಿದ್ದನು.
2. ಭಗವಂತನು ಸಹೋದರರನ್ನು ಉದ್ದೇಶಿಸಿ ಹೀಗೆ ಹೇಳಿದನು: “ಭಿಕ್ಷೆ, ನೀವು ವಿಶ್ವದ
ಸರಕುಗಳಲ್ಲ, ನನ್ನ ಸಿದ್ಧಾಂತದ ಪಾಲುದಾರರಾಗಿರಿ; ನಿಮ್ಮೆಲ್ಲರ ಬಗ್ಗೆ ನನ್ನ
ಸಹಾನುಭೂತಿಯಲ್ಲಿ ಇದನ್ನು ಖಚಿತಪಡಿಸಿಕೊಳ್ಳಲು ನಾನು ಆಸಕ್ತಿ ಹೊಂದಿದ್ದೇನೆ.”
3. ಹೀಗೆ ಕರ್ತನು ಮಾತಾಡಿದನು, ಆಗ ಅವನು ಎದ್ದು ತನ್ನ ಕೋಶಕ್ಕೆ ಹೋದನು.
4. ಸರಿಪುಟ್ಟ ಹಿಂದೆ ಉಳಿದನು, ಮತ್ತು ಸಹೋದರರು ನಿಬ್ಬಾಣ ಏನು ಎಂದು ವಿವರಿಸಲು ಕೇಳಿದರು.
5. ಆಗ ಸಾರಿಪುಟ್ಟರು ಸಹೋದರರಿಗೆ ಉತ್ತರವಾಗಿ ಹೇಳಿದರು: “ಸಹೋದರರೇ, ದುರಾಶೆಯು
ಕೆಟ್ಟದ್ದಾಗಿದೆ ಮತ್ತು ಕೆಟ್ಟದ್ದನ್ನು ಅಸಮಾಧಾನ ಎಂದು ನಿಮಗೆ ತಿಳಿದಿದೆ.
6. “ಈ
ದುರಾಶೆ ಮತ್ತು ಈ ಅಸಮಾಧಾನವನ್ನು ಹೊರಹಾಕಲು, ಮಧ್ಯದ ಮಾರ್ಗವಿದೆ, ಅದು ನಮಗೆ ನೋಡಲು
ಕಣ್ಣುಗಳನ್ನು ನೀಡುತ್ತದೆ ಮತ್ತು ನಮಗೆ ತಿಳಿಸುತ್ತದೆ, ಶಾಂತಿ, ಒಳನೋಟ,
ಜಾಗೃತಿಯೊಂದಿಗೆ ಜಾಗೃತಿ ಮತ್ತು ನಿಬ್ಬಾಣಕ್ಕೆ ನಮ್ಮನ್ನು ಕರೆದೊಯ್ಯುತ್ತದೆ.
7.
“ಈ ಮಧ್ಯದ ದಾರಿ ಯಾವುದು? ಇದು ಸರಿಯಾದ ದೃಷ್ಟಿಕೋನ, ಸರಿಯಾದ ಗುರಿಗಳು, ಸರಿಯಾದ ಮಾತು,
ಸರಿಯಾದ ಕ್ರಮ, ಸರಿಯಾದ ಜೀವನೋಪಾಯ, ಸರಿಯಾದ ಪ್ರಯತ್ನ, ಸರಿಯಾದ ಸಾವಧಾನತೆ ಮತ್ತು
ಸರಿಯಾದ ಏಕಾಗ್ರತೆಯ ಉದಾತ್ತ ಎಂಟು ಪಟ್ಟು; ಆದರೆ, ಭಿಕ್ಷೆ ಮಧ್ಯದ ಮಾರ್ಗವಾಗಿದೆ.
.
9. “ಹಣದುಬ್ಬರ ಮತ್ತು ಉದಾಸೀನತೆಯ ಚೆಲ್ಲುವಿಕೆಗೆ ಮಧ್ಯದ ಮಾರ್ಗವಿದೆ, ನೋಡಲು ನಮಗೆ
ಕಣ್ಣುಗಳನ್ನು ನೀಡುತ್ತದೆ, ನಮಗೆ ತಿಳಿಸುತ್ತದೆ ಮತ್ತು ಶಾಂತಿ, ಒಳನೋಟ,
ಜಾಗೃತಿಯೊಂದಿಗೆ ಜಾಗೃತಿಗೆ ನಮ್ಮನ್ನು ಕರೆದೊಯ್ಯುತ್ತದೆ.
10. “ನಿಬ್ಬಾಣ - ಅದು ಏನೂ ಅಲ್ಲ ಆದರೆ ಆ ಉದಾತ್ತ ಎಂಟು ಪಟ್ಟು ಹಾದಿ.”
11. ಹೀಗೆ ಪೂಜ್ಯ ಸಾರಿಪುಟ್ಟರು-ಹೃದಯದಲ್ಲಿ ಸಂತೋಷಪಟ್ಟರು, ಭಿಕ್ಷೆ ಅವರು ಹೇಳಿದ್ದಕ್ಕೆ ಸಂತೋಷಪಟ್ಟರು. ನಿಬ್ಬಾಣದ ಮೂಲಗಳು (2.i)
1. ಒಮ್ಮೆ ಪೂಜ್ಯ ರಾಧಾಕಮೆ ಶ್ರೇಷ್ಠರಿಗೆ. ಹಾಗೆ ಮಾಡಿದ ನಂತರ, ಅವರು ಉದಾತ್ತ
ವ್ಯಕ್ತಿಗೆ ನಮಸ್ಕರಿಸಿದರು ಮತ್ತು ಒಂದು ಕಡೆ ಕೆಳಗೆ ಇಳಿದರು. ಆದ್ದರಿಂದ ಕುಳಿತಿದ್ದ,
ಪೂಜ್ಯ ರಾಧಾ ಹೀಗೆ ಎಕ್ಸಾಲ್ಟೆಡ್ ಅನ್ನು ಉದ್ದೇಶಿಸಿ: “ಪ್ರಾರ್ಥಿಸು, ಕರ್ತನೇ,
ನಿಬ್ಬಾಣಕ್ಕೆ ಏನು?”
2. “ನಿಬ್ಬಾಣ ಎಂದರೆ ಉತ್ಸಾಹದಿಂದ ಬಿಡುಗಡೆ” ಎಂದು ಭಗವಂತ ಉತ್ತರಿಸಿದ.
3. “ಆದರೆ ನಿಬ್ಬಾನಾ, ಕರ್ತನೇ, - ಇದರ ಗುರಿ ಏನು?”
4. “ರಾಧಾ, ನಿಬ್ಬಾನದಲ್ಲಿ ಬೇರೂರಿದೆ, ನೀತಿವಂತ ಜೀವನವು ಜೀವಂತವಾಗಿದೆ. ನಿಬ್ಬಾಣವು ಅದರ ಗುರಿಯಾಗಿದೆ. ನಿಬ್ಬಾಣವು ಅದರ ಅಂತ್ಯವಾಗಿದೆ.” (2.ii)
1. ಒಮ್ಮೆ ಉದಾತ್ತನಾದವನು ಶೀತವಸ್ತೆಯಲ್ಲಿ, ಜೆಟಾದ ಗ್ರೋವ್‌ನಲ್ಲಿ, ಅನಾಥಪಿಂಡಿಕಾ
ಉದ್ಯಾನವನದಲ್ಲಿ ವಾಸಿಸುತ್ತಿದ್ದ. ಆಗ ಶ್ರೇಷ್ಠನು ಸಹೋದರರನ್ನು ಕರೆದು “ಸಹೋದರರೇ”
ಎಂದು ಹೇಳಿದನು. “ಹೌದು, ಕರ್ತನೇ” ಎಂದು ಆ ಸಹೋದರರು ಶ್ರೇಷ್ಠರಿಗೆ ಉತ್ತರಿಸಿದರು.
ಉದಾತ್ತನು ಹೀಗೆ ಹೇಳಿದನು:
2. “ಸಹೋದರರೇ, ನಾನು ಕಲಿಸಿದಂತೆ ಕೆಳ ಜಗತ್ತಿಗೆ ಬಂಧಿಸುವ ಐದು ಫೆಟ್ಟರ್‌ಗಳನ್ನು ನೀವು ಮನಸ್ಸಿನಲ್ಲಿಟ್ಟುಕೊಳ್ಳುತ್ತೀರಾ?”
3. ಆಮೇಲೆ ಪೂಜ್ಯ ಮಾಲುಂಕ್ಯಪುಟ್ಟನು ಶ್ರೇಷ್ಠರಿಗೆ ಹೀಗೆ ಹೇಳಿದನು:
4. “ನಾನು, ಲಾರ್ಡ್, ಆ ಐದು ಫೆಟ್ಟರ್ಗಳನ್ನು ಮನಸ್ಸಿನಲ್ಲಿಟ್ಟುಕೊಳ್ಳುತ್ತೇನೆ.”
5. “ಮತ್ತು ಹೇಗೆ, ಮಾಲುಂಕಪುಟ್ಟಾ, ನೀವು ಅವುಗಳನ್ನು ಮನಸ್ಸಿನಲ್ಲಿಟ್ಟುಕೊಳ್ಳುತ್ತೀರಿ?”
6. “ಕರ್ತನೇ, ಉದಾತ್ತನೊಬ್ಬನು ಕಲಿಸಿದಂತೆ ದೇಹತೀತತೆಯ ದೃಷ್ಟಿಕೋನವನ್ನು ನಾನು
ಮನಸ್ಸಿನಲ್ಲಿಟ್ಟುಕೊಂಡಿದ್ದೇನೆ; ಕೆಳ ಜಗತ್ತಿಗೆ ಬಂಧಿಸುವ ಸರಪಳಿಗಳಂತೆ. ಲಾರ್ಡ್,
ನಾನು ಮನಸ್ಸಿನಲ್ಲಿಟ್ಟುಕೊಳ್ಳುವ ಐದು ಫೆಟ್ಟರ್ಗಳು. “
7. “ಮಾಲುಂಕ್ಯಪುಟ್ಟಾ,
ಯಾರಿಗಾಗಿ ಕಲಿಸಿದಂತೆ ನೀವು ಈ ಐದು ಫೆಟ್ಟರ್‌ಗಳನ್ನು
ಮನಸ್ಸಿನಲ್ಲಿಟ್ಟುಕೊಳ್ಳುತ್ತೀರಾ? ಇತರ ದೃಷ್ಟಿಕೋನಗಳ ಅಲೆದಾಡುವವರು ನಿಮ್ಮನ್ನು
ನಿಂದಿಸುವುದಿಲ್ಲ, ಕೋಮಲ ಮಗುವಿನ ದೃಷ್ಟಾಂತವನ್ನು ಅವರ ನಿಂದನೆಗೆ ಬಳಸಿಕೊಳ್ಳುತ್ತಾರೆ
ಮತ್ತು ಹೀಗೆ ಹೇಳುತ್ತಾರೆ:
8. “” ಆದರೆ, ಮಾಲುಂಕ್ಯಪುಟ್ಟಾ, ಕೋಮಲ ಗಂಡು
ಮಗುವಿಗೆ ಯಾವುದೇ ಶರೀರತೆ ಇರಬಾರದು, ಬುದ್ಧಿವಂತಿಕೆಯ ಮಂದ ಮತ್ತು ಅವನ ಬೆನ್ನಿನ ಮೇಲೆ
ಮಲಗಬಹುದು. ಹಾಗಾದರೆ, ಅವನಲ್ಲಿ ದೇಹದ ಬಗ್ಗೆ ಯಾವುದೇ ದೃಷ್ಟಿಕೋನವು ಹೇಗೆ
ಉದ್ಭವಿಸಬಹುದು? ಆದರೂ ಅದು ಅವನಲ್ಲಿ ಸುಪ್ತವಾಗಿದೆ ದೇಹತ್ವದ ನೋಟ.
9. ಅಲೆದಾಡುವ ಪ್ರವೃತ್ತಿ.
10. “ಹಾಗೆಯೆ, ಮಾಲುಂಕ್ಯಪುಟ್ಟ, ಅವನಿಗೆ ಯಾವುದೇ ನೈತಿಕ ಅಭ್ಯಾಸವಿಲ್ಲ. ಹಾಗಾದರೆ,
ವಿಧಿ ಮತ್ತು ಆಚರಣೆಗಳ ಮೇಲೆ ಅವಲಂಬಿತವಾಗಿರುವ ಯಾವುದೇ ನೈತಿಕತೆಯು ಅವನಲ್ಲಿ ಹೇಗೆ
ಇರಲು ಸಾಧ್ಯ? ಆದರೂ ಅವನಿಗೆ ಅದಕ್ಕೆ ಸುಪ್ತ ಪ್ರವೃತ್ತಿ ಇದೆ.
11. “‘ಮತ್ತೆ,
ಮಾಲುಂಕಪುಟ್ಟಾ, ಆ ಕೋಮಲ ಮಗುವಿಗೆ ಯಾವುದೇ ಇಂದ್ರಿಯ ಭಾವೋದ್ರೇಕಗಳಿಲ್ಲ. ಹಾಗಾದರೆ,
ಇಂದ್ರಿಯ ಆನಂದದ ಉತ್ಸಾಹವನ್ನು ಹೇಗೆ ತಿಳಿಯಬಹುದು? ಆದರೆ ಪ್ರವೃತ್ತಿ ಇದೆ.
12.
“” ಕೊನೆಯದಾಗಿ, ಮಾಲುಂಕಪುಟ್ಟ, ಆ ಕೋಮಲ ಶಿಶು ಜೀವಿಗಳು ಅಸ್ತಿತ್ವದಲ್ಲಿಲ್ಲ. ಹಾಗಾದರೆ
ಅದು ಹೇಗೆ ದುಷ್ಕೃತ್ಯ ಜೀವಿಗಳನ್ನು ಆಶ್ರಯಿಸಬಹುದು? ಆದರೂ ಅದರ ಪ್ರವೃತ್ತಿ
ಅವನಲ್ಲಿದೆ. ‘
13. “ಈಗ, ಮಾಲುಂಕ್ಯಪುಟ್ಟಾ, ಇತರ ದೃಷ್ಟಿಕೋನಗಳ ಅಲೆದಾಡುವವರು ಹೀಗೆ ನಿಮ್ಮನ್ನು ನಿಂದಿಸುತ್ತಾರೆ, ಆ ಕೋಮಲ ಗಂಡುಮಕ್ಕಳ ನೀತಿಕಥೆಯನ್ನು ಬಳಸುತ್ತಾರೆ?”
14. ಇದನ್ನು ಹೇಳಿದಾಗ, ಪೂಜ್ಯ ಆನಂದ ಈ ರೀತಿ ಶ್ರೇಷ್ಠನನ್ನು ಉದ್ದೇಶಿಸಿ: “ಈಗ ಸಮಯ, ಎಕ್ಸಲ್ಟೆಡ್ ಒನ್. ಓ ವೇಫೇರರ್, ಈಗ ಶ್ರೇಷ್ಠನು ಹೊಂದಿಸುವ ಸಮಯ.”
ಬುದ್ಧನ ಕೊನೆಯ ದಿನಗಳು


ಪರಿನಿಬ್ಬಾನಾ: ಐತಿಹಾಸಿಕ ಬುದ್ಧ ನಿಬ್ಬಾಣಕ್ಕೆ ಹೇಗೆ ಪ್ರವೇಶಿಸಿದನೆಂಬುದು ಐತಿಹಾಸಿಕ
ಬುದ್ಧನ ನಿಬ್ಬಾಣದ ಪ್ರವೇಶ ಮತ್ತು ಪ್ರವೇಶದ ಸಂಕ್ಷಿಪ್ತ ವಿವರವನ್ನು ಪ್ರಾಥಮಿಕವಾಗಿ
ಮಹಾ-ಪರಿನಿಬ್ಬನ ಸೂತದಿಂದ ತೆಗೆದುಕೊಳ್ಳಲಾಗಿದೆ, ಇದನ್ನು ಪಾಲಿಯಿಂದ ಸಿಸ್ಟರ್ ವಾಜಿರಾ
ಮತ್ತು ಫ್ರಾನ್ಸಿಸ್ ಸ್ಟೋರಿ ಅನುವಾದಿಸಿದ್ದಾರೆ. ಸಮಾಲೋಚಿಸಿದ ಇತರ ಮೂಲಗಳು
ಬುದ್ಧನನ್ನು ಕರೆನ್ ಆರ್ಮ್‌ಸ್ಟ್ರಾಂಗ್ (ಪೆಂಗ್ವಿನ್, 2001) ಮತ್ತು ಓಲ್ಡ್ ವೈಟ್
ಕ್ಲೌಡ್ಸ್ ಥಿಚ್ ನಾಟ್ ಹನ್ಹ್ (ಪ್ಯಾರಾಲಾಕ್ಸ್ ಪ್ರೆಸ್, 1991).

ಭಗವಾನ್
ಬುದ್ಧ ಜಾಗೃತಿಯಿಂದ ಜಾಗೃತಗೊಂಡು ನಲವತ್ತೈದು ವರ್ಷಗಳು ಕಳೆದಿವೆ, ಮತ್ತು ಪೂಜ್ಯನಿಗೆ
80 ವರ್ಷ ವಯಸ್ಸಾಗಿತ್ತು. ಅವನು ಮತ್ತು ಅವನ ಸನ್ಯಾಸಿಗಳು ಈಶಾನ್ಯ ಭಾರತದ ಬಿಹಾರ
ರಾಜ್ಯದ ಬಸ್ರಾ ನಗರದ ಇಂದಿನ ಬೆಲುವಾಗಮಕ (ಅಥವಾ ಬೆಲುವಾ) ಗ್ರಾಮದಲ್ಲಿ ತಂಗಿದ್ದರು.
ಇದು ಮುಂಗಾರು ಮಳೆ ಹಿಮ್ಮೆಟ್ಟುವ ಸಮಯ, ಬುದ್ಧ ಮತ್ತು ಅವನ ಶಿಷ್ಯರು ಪ್ರಯಾಣವನ್ನು
ನಿಲ್ಲಿಸಿದರು.

ಓಲ್ಡ್ ಕಾರ್ಟ್ ನಂತೆ

ಒಂದು ದಿನ ಬುದ್ಧನು
ಸನ್ಯಾಸಿಗಳನ್ನು ಹೊರಹೋಗಲು ಮತ್ತು ಮಳೆಗಾಲದಲ್ಲಿ ಉಳಿದುಕೊಳ್ಳಲು ಇತರ ಸ್ಥಳಗಳನ್ನು
ಹುಡುಕುವಂತೆ ಕೇಳಿಕೊಂಡನು. ಅವನು ತನ್ನ ಸೋದರಸಂಬಂಧಿ ಮತ್ತು ಸಹಚರ ಆನಂದನೊಂದಿಗೆ ಮಾತ್ರ
ಬೆಲುವಮಕದಲ್ಲಿ ಉಳಿಯುತ್ತಿದ್ದನು. ಸನ್ಯಾಸಿಗಳು ಹೋದ ನಂತರ, ಆನಂದ ತನ್ನ ಯಜಮಾನ
ಅನಾರೋಗ್ಯದಿಂದ ಬಳಲುತ್ತಿದ್ದನ್ನು ನೋಡಬಹುದು. ಪೂಜ್ಯನು ಬಹಳ ನೋವಿನಿಂದ ಆಳವಾದ
ಧ್ಯಾನದಲ್ಲಿ ಮಾತ್ರ ಆರಾಮವನ್ನು ಕಂಡುಕೊಂಡನು. ಆದರೆ ಇಚ್ will ಾಶಕ್ತಿಯ ಬಲದಿಂದ ಅವನು
ತನ್ನ ಅನಾರೋಗ್ಯವನ್ನು ನಿವಾರಿಸಿದನು.

ಆನಂದ ನಿರಾಳವಾಗಿದ್ದರೂ ನಡುಗಿದ.
ಪೂಜ್ಯನ ಅನಾರೋಗ್ಯವನ್ನು ನೋಡಿದಾಗ ನನ್ನ ದೇಹವು ದುರ್ಬಲವಾಯಿತು ಎಂದು ಅವರು ಹೇಳಿದರು.
ಎಲ್ಲವೂ ನನಗೆ ಮಂದವಾಯಿತು, ಮತ್ತು ನನ್ನ ಇಂದ್ರಿಯಗಳು ವಿಫಲವಾದವು. ಹೌದು, ಪೂಜ್ಯನು
ತನ್ನ ಸನ್ಯಾಸಿಗಳಿಗೆ ಕೆಲವು ಕೊನೆಯ ಸೂಚನೆಗಳನ್ನು ನೀಡುವವರೆಗೂ ಅವನ ಅಂತಿಮ ನಿಧನಕ್ಕೆ
ಬರುವುದಿಲ್ಲ ಎಂಬ ಆಲೋಚನೆಯಲ್ಲಿ ನನಗೆ ಇನ್ನೂ ಸ್ವಲ್ಪ ಸಮಾಧಾನವಿದೆ.

ಭಗವಾನ್
ಬುದ್ಧ ಪ್ರತಿಕ್ರಿಯಿಸಿ, ಸನ್ಯಾಸಿಗಳ ಸಮುದಾಯವು ಆನಂದ, ನನ್ನಿಂದ ಇನ್ನೇನು
ನಿರೀಕ್ಷಿಸುತ್ತದೆ? ನಾನು ಧಮ್ಮವನ್ನು ಬಹಿರಂಗವಾಗಿ ಮತ್ತು ಸಂಪೂರ್ಣವಾಗಿ
ಕಲಿಸಿದ್ದೇನೆ. ನಾನು ಏನನ್ನೂ ಹಿಂತೆಗೆದುಕೊಂಡಿಲ್ಲ, ಮತ್ತು ಬೋಧನೆಗಳಿಗೆ ಹೆಚ್ಚೇನೂ
ಇಲ್ಲ. ಸಂಘವು ನಾಯಕತ್ವಕ್ಕಾಗಿ ಅವನ ಮೇಲೆ ಅವಲಂಬಿತವಾಗಿದೆ ಎಂದು ಭಾವಿಸಿದ ವ್ಯಕ್ತಿಯು
ಏನನ್ನಾದರೂ ಹೇಳಬಹುದು. ಆದರೆ, ಆನಂದ, ತಥಾಗತನಿಗೆ ಅಂತಹ ಕಲ್ಪನೆ ಇಲ್ಲ, ಸಂಘವು ಅವನ
ಮೇಲೆ ಅವಲಂಬಿತವಾಗಿದೆ. ಹಾಗಾದರೆ ಅವನು ಯಾವ ಸೂಚನೆಗಳನ್ನು ನೀಡಬೇಕು?

ಈಗ ನಾನು
ನಿಶ್ಶಕ್ತನಾಗಿದ್ದೇನೆ, ಆನಂದ, ವಯಸ್ಸಾದವನು, ವಯಸ್ಸಾದವನು, ವರ್ಷಗಳಲ್ಲಿ ಬಹಳ ದೂರ
ಹೋಗಿದ್ದೇನೆ. ಇದು ನನ್ನ ಎಂಭತ್ತನೇ ವರ್ಷ, ಮತ್ತು ನನ್ನ ಜೀವನವನ್ನು ಕಳೆದಿದೆ. ನನ್ನ
ದೇಹವು ಹಳೆಯ ಬಂಡಿಯಂತಿದೆ, ಕೇವಲ ಒಟ್ಟಿಗೆ ಹಿಡಿದಿಲ್ಲ.

ಆದುದರಿಂದ, ಆನಂದಾ,
ನೀವೇ ದ್ವೀಪಗಳಾಗಿರಿ, ನಿಮ್ಮನ್ನು ಆಶ್ರಯಿಸಿ, ಬೇರೆ ಆಶ್ರಯವನ್ನು ಬಯಸುವುದಿಲ್ಲ;
ನಿಮ್ಮ ದ್ವೀಪವಾಗಿ ಧಮ್ಮದೊಂದಿಗೆ, ಧಮ್ಮವನ್ನು ನಿಮ್ಮ ಆಶ್ರಯವಾಗಿ, ಬೇರೆ ಆಶ್ರಯವನ್ನು
ಬಯಸುವುದಿಲ್ಲ.

ಕಪಾಲಾ ದೇಗುಲದಲ್ಲಿ

ಅವರು ಅನಾರೋಗ್ಯದಿಂದ
ಚೇತರಿಸಿಕೊಂಡ ಕೂಡಲೇ, ಭಗವಾನ್ ಬುದ್ಧನು ಮತ್ತು ಆನಂದ ಅವರು ಕಪಾಲಾ ದೇಗುಲ ಎಂಬ
ದೇಗುಲದಲ್ಲಿ ದಿನ ಕಳೆಯಲು ಸೂಚಿಸಿದರು. ಇಬ್ಬರು ವೃದ್ಧರು ಒಟ್ಟಿಗೆ ಕುಳಿತಾಗ, ಬುದ್ಧನು
ಸುತ್ತಮುತ್ತಲಿನ ದೃಶ್ಯಾವಳಿಗಳ ಸೌಂದರ್ಯವನ್ನು ತಿಳಿಸಿದನು. ಪೂಜ್ಯನು ಮುಂದುವರೆದನು,
ಯಾರು, ಆನಂದ, ಮಾನಸಿಕ ಶಕ್ತಿಯನ್ನು ಪರಿಪೂರ್ಣಗೊಳಿಸಿದ್ದಾನೆ, ಅವನು ಬಯಸಿದಲ್ಲಿ,
ವಿಶ್ವದಾದ್ಯಂತ ಅಥವಾ ಅದರ ಅಂತ್ಯದವರೆಗೆ ಈ ಸ್ಥಳದಲ್ಲಿ ಉಳಿಯಬಹುದು. ಆನಂದ ಎಂಬ ತಥಾಗತ
ಹಾಗೆ ಮಾಡಿದೆ. ಆದ್ದರಿಂದ ತಥಾಗತವು ವಿಶ್ವ-ಅವಧಿಯಾದ್ಯಂತ ಅಥವಾ ಅದರ ಕೊನೆಯವರೆಗೂ
ಉಳಿಯಬಹುದು.

ಬುದ್ಧ ಈ ಸಲಹೆಯನ್ನು ಮೂರು ಬಾರಿ ಪುನರಾವರ್ತಿಸಿದ. ಆನಂದ, ಬಹುಶಃ ಅರ್ಥವಾಗುತ್ತಿಲ್ಲ, ಏನೂ ಹೇಳಲಿಲ್ಲ.


ನಂತರ 45 ವರ್ಷಗಳ ಹಿಂದೆ ಬುದ್ಧನನ್ನು ಜಾಗೃತಿಯಿಂದ ಎಚ್ಚರದಿಂದ ದೂರವಿರಿಸಲು
ಪ್ರಯತ್ನಿಸಿದ ದುಷ್ಟನಾದ ಮಾರ ಬಂದನು. ನೀವು ಮಾಡಲು ಹೊರಟಿದ್ದನ್ನು ನೀವು
ಸಾಧಿಸಿದ್ದೀರಿ, ಮಾರ ಹೇಳಿದರು. ಈ ಜೀವನವನ್ನು ತ್ಯಜಿಸಿ ಮತ್ತು ಪರಿನಿಬ್ಬಾನ [ಸಂಪೂರ್ಣ
ನಿಬ್ಬಾಣವನ್ನು] ಈಗ ನಮೂದಿಸಿ.

ಬುದ್ಧನು ಬಿಟ್ಟುಕೊಡುತ್ತಾನೆ

ಅವನ
ಇಚ್ Will ಾಶಕ್ತಿ ನಿಮ್ಮನ್ನು ತೊಂದರೆಗೊಳಿಸಬೇಡಿ, ದುಷ್ಟ, ಬುದ್ಧ ಉತ್ತರಿಸಿದ. ಮೂರು
ತಿಂಗಳಲ್ಲಿ ನಾನು ತೀರಿಕೊಂಡು ನಿಬ್ಬಾಣವನ್ನು ಪ್ರವೇಶಿಸುತ್ತೇನೆ.

ನಂತರ
ಪೂಜ್ಯನು ಸ್ಪಷ್ಟವಾಗಿ ಮತ್ತು ಮನಸ್ಸಿನಿಂದ ಬದುಕುವ ಇಚ್ will ೆಯನ್ನು ತ್ಯಜಿಸಿದನು.
ಭೂಮಿಯೇ ಭೂಕಂಪನದೊಂದಿಗೆ ಪ್ರತಿಕ್ರಿಯಿಸಿತು. ಬುದ್ಧನು ಬೆಚ್ಚಿಬಿದ್ದ ಆನಂದನಿಗೆ ಮೂರು
ತಿಂಗಳಲ್ಲಿ ನಿಬ್ಬಾಣಕ್ಕೆ ಅಂತಿಮ ಪ್ರವೇಶ ನೀಡುವ ನಿರ್ಧಾರವನ್ನು ತಿಳಿಸಿದನು. ಆನಂದ
ಆಕ್ಷೇಪಿಸಿದರು, ಮತ್ತು ಬುದ್ಧನು ತನ್ನ ಆಕ್ಷೇಪಣೆಯನ್ನು ಮೊದಲೇ ತಿಳಿಸಿರಬೇಕು ಎಂದು
ಬುದ್ಧನು ಉತ್ತರಿಸಿದನು ಮತ್ತು ತಥಾಗತನು ಪ್ರಪಂಚದಾದ್ಯಂತ ಅಥವಾ ಅದರ ಕೊನೆಯವರೆಗೂ
ಇರಬೇಕೆಂದು ವಿನಂತಿಸಿದನು.

ಕುಶಿನಾರರಿಗೆ

ಮುಂದಿನ ಮೂರು ತಿಂಗಳು
ಬುದ್ಧ ಮತ್ತು ಆನಂದ ಪ್ರಯಾಣಿಸಿ ಸನ್ಯಾಸಿಗಳ ಗುಂಪುಗಳೊಂದಿಗೆ ಮಾತನಾಡಿದರು. ಒಂದು ಸಂಜೆ
ಅವನು ಮತ್ತು ಹಲವಾರು ಸನ್ಯಾಸಿಗಳು ಚಿನ್ನದ ಕೆಲಸಗಾರನ ಮಗನಾದ ಕುಂಡಾ ಅವರ
ಮನೆಯಲ್ಲಿದ್ದರು. ಕುಂಡಾ ಪೂಜ್ಯನನ್ನು ತನ್ನ ಮನೆಯಲ್ಲಿ ine ಟ ಮಾಡಲು ಆಹ್ವಾನಿಸಿದನು
ಮತ್ತು ಅವನು ಬುದ್ಧನಿಗೆ ಸುಕಾರಮದ್ದವ ಎಂಬ ಖಾದ್ಯವನ್ನು ಕೊಟ್ಟನು. ಇದರರ್ಥ “ಅಣಬೆಗಳ
ಮೃದು ಆಹಾರ.” ಇದರ ಅರ್ಥವೇನೆಂದು ಇಂದು ಯಾರಿಗೂ ಖಚಿತವಾಗಿಲ್ಲ. ಅದು ಅಣಬೆಗಳ
ಖಾದ್ಯವಾಗಿತ್ತು.

ಸುಕಾರಮದ್ದವದಲ್ಲಿ ಏನೇ ಇರಲಿ, ಆ ಭಕ್ಷ್ಯದಿಂದ ತಿನ್ನಲು
ಒಬ್ಬನೇ ಎಂದು ಬುದ್ಧ ಒತ್ತಾಯಿಸಿದರು. ಅವನು ಮುಗಿದ ನಂತರ, ಬುದ್ಧನು ಕುಂದನಿಗೆ
ಉಳಿದಿದ್ದನ್ನು ಹೂತುಹಾಕಲು ಹೇಳಿದನು ಆದ್ದರಿಂದ ಯಾರೂ ಅದನ್ನು ತಿನ್ನುವುದಿಲ್ಲ.


ಆ ರಾತ್ರಿ ಬುದ್ಧನು ಭೀಕರ ನೋವು ಮತ್ತು ಭೇದಿ ಅನುಭವಿಸಿದನು. ಆದರೆ ಮರುದಿನ ಅವರು
ಉತ್ತರ ಭಾರತದ ಉತ್ತರ ಪ್ರದೇಶದ ರಾಜ್ಯದಲ್ಲಿರುವ ಕುಶಿನಾರಾಗೆ ಪ್ರಯಾಣಿಸಲು
ಒತ್ತಾಯಿಸಿದರು. ದಾರಿಯಲ್ಲಿ, ಕುಂದಾಳ ಸಾವಿಗೆ ದೂಷಿಸಬಾರದೆಂದು ಆನಂದನಿಗೆ ಹೇಳಿದನು.
ಬುದ್ಧ ಮತ್ತು ಅವನ ಸನ್ಯಾಸಿಗಳು ಕುಶಿನಾರದಲ್ಲಿರುವ ಸಾಲ್ ಮರಗಳ ತೋಪಿಗೆ ಬಂದರು.
ಬುಧನು ಆನಂದನಿಗೆ ಮರಗಳ ನಡುವೆ ಮಂಚವನ್ನು ಸಿದ್ಧಪಡಿಸುವಂತೆ ಕೇಳಿದನು, ಅದರ ತಲೆಯು
ಉತ್ತರಕ್ಕೆ. ನಾನು ದಣಿದಿದ್ದೇನೆ ಮತ್ತು ಮಲಗಲು ಬಯಸುತ್ತೇನೆ ಎಂದು ಅವರು ಹೇಳಿದರು.
ಮಂಚವು ಸಿದ್ಧವಾದಾಗ, ಬುದ್ಧನು ತನ್ನ ಬಲಭಾಗದಲ್ಲಿ, ಒಂದು ಕಾಲು ಇನ್ನೊಂದರ ಮೇಲೆ,
ತಲೆಯನ್ನು ಬಲಗೈಯಿಂದ ಬೆಂಬಲಿಸಿದನು. ನಂತರ ಸಾಲ್ ಮರಗಳು ಅರಳಿದವು, ಅದು ಅವರ season
ತುಮಾನವಲ್ಲದಿದ್ದರೂ, ಮಸುಕಾದ ಹಳದಿ ದಳಗಳು ಬುದ್ಧನ ಮೇಲೆ ಮಳೆ ಸುರಿಸಿದವು.


ಬುದ್ಧನು ತನ್ನ ಸನ್ಯಾಸಿಗಳೊಂದಿಗೆ ಒಂದು ಕಾಲ ಮಾತಾಡಿದನು. ಒಂದು ಹಂತದಲ್ಲಿ ಆನಂದ
ಬಾಗಿಲಿನ ಪೋಸ್ಟ್‌ನತ್ತ ವಾಲುತ್ತಾ ಅಳಲು ತೋಪಿನಿಂದ ಹೊರಟು ಅಳುತ್ತಿದ್ದ. ಆನಂದನನ್ನು
ಹುಡುಕಲು ಮತ್ತು ಹಿಂತಿರುಗಿಸಲು ಬುದ್ಧನು ಸನ್ಯಾಸಿಯನ್ನು ಕಳುಹಿಸಿದನು. ಆಗ ಪೂಜ್ಯನು
ಆನಂದನಿಗೆ, ಸಾಕು, ಆನಂದ! ದುಃಖಿಸಬೇಡಿ! ಪ್ರಿಯ ಮತ್ತು ಪ್ರಿಯವಾದ ಎಲ್ಲದರಲ್ಲೂ
ಬದಲಾವಣೆ ಮತ್ತು ಪ್ರತ್ಯೇಕತೆ ಇರಬೇಕು ಎಂದು ನಾನು ಮೊದಲಿನಿಂದಲೂ ಕಲಿಸಲಿಲ್ಲವೇ?
ಹುಟ್ಟಿದ, ಅಸ್ತಿತ್ವಕ್ಕೆ ಬರುವ, ಸಂಯುಕ್ತವಾಗಿರುವ ಮತ್ತು ಕೊಳೆಯುವ ಎಲ್ಲವು. ಒಬ್ಬರು
ಹೇಗೆ ಹೇಳಬಹುದು: “ಅದು ವಿಸರ್ಜನೆಗೆ ಬರಬಾರದು”? ಇದು ಸಾಧ್ಯವಿಲ್ಲ.

ಆನಂದ,
ನೀವು ಕಾರ್ಯ, ಮಾತು ಮತ್ತು ಆಲೋಚನೆಯಲ್ಲಿ ಪ್ರೀತಿಯ-ದಯೆಯಿಂದ ತಥಾಗತವನ್ನು
ಸೇವಿಸಿದ್ದೀರಿ; ಮನೋಹರವಾಗಿ, ಆಹ್ಲಾದಕರವಾಗಿ, ಪೂರ್ಣ ಹೃದಯದಿಂದ. ಈಗ ನೀವು ನಿಮ್ಮನ್ನು
ಸ್ವತಂತ್ರಗೊಳಿಸಲು ಪ್ರಯತ್ನಿಸಬೇಕು. ಪೂಜ್ಯನು ಆನಂದಿಸಿದ ಇತರ ಸನ್ಯಾಸಿಗಳ ಮುಂದೆ
ಆನಂದವನ್ನು ಹೊಗಳಿದನು.

ಪರಿನಿಬ್ಬನ

ಬುದ್ಧನು ಮತ್ತಷ್ಟು
ಮಾತನಾಡುತ್ತಾ, ಸನ್ಯಾಸಿಗಳ ಸುವ್ಯವಸ್ಥೆಯ ನಿಯಮಗಳನ್ನು ಪಾಲಿಸುವಂತೆ ಸನ್ಯಾಸಿಗಳಿಗೆ
ಸಲಹೆ ನೀಡಿದನು. ನಂತರ ಅವರಲ್ಲಿ ಯಾರಾದರೂ ಪ್ರಶ್ನೆಗಳನ್ನು ಹೊಂದಿದ್ದರೆ ಅವರು ಮೂರು
ಬಾರಿ ಕೇಳಿದರು. ನಂತರದ ಚಿಂತನೆಯೊಂದಿಗೆ ಪಶ್ಚಾತ್ತಾಪ ಪಡಬೇಡಿ: “ಮಾಸ್ಟರ್ ನಮ್ಮೊಂದಿಗೆ
ಮುಖಾಮುಖಿಯಾಗಿದ್ದರು, ಆದರೆ ಮುಖಾಮುಖಿಯಾಗಿ ನಾವು ಅವನನ್ನು ಕೇಳಲು
ವಿಫಲರಾಗಿದ್ದೇವೆ.” ಆದರೆ ಯಾರೂ ಮಾತನಾಡಲಿಲ್ಲ. ಬುದ್ಧನು ಎಲ್ಲಾ ಸನ್ಯಾಸಿಗಳಿಗೆ
ಜಾಗೃತಿಯೊಂದಿಗೆ ಜಾಗೃತಿಯನ್ನು ಅರಿತುಕೊಳ್ಳುವುದಾಗಿ ಭರವಸೆ ನೀಡಿದನು.

ನಂತರ ಅವರು ಹೇಳಿದರು, ಎಲ್ಲಾ ಸಂಯುಕ್ತ ವಸ್ತುಗಳು ಕೊಳೆಯುತ್ತವೆ. ಶ್ರದ್ಧೆಯಿಂದ ಶ್ರಮಿಸಿ. ನಂತರ, ಪ್ರಶಾಂತವಾಗಿ, ಅವರು ಪರಿನಿಬ್ಬಾನಕ್ಕೆ ಹಾದುಹೋದರು.

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54) Classical Kannada- ಶಾಸ್ತ್ರೀಯ ಕನ್ನಡ,

https://www.youtube.com/watch?v=I02uJ2uZqqE
കേരളത്തിലെ ബുദ്ധമത പ്രവർത്തനം
68) ക്ലാസിക്കൽ മലയാളം-

https://www.youtube.com/watch?v=fYVfO75XXtY 8c

ബുദ്ധമത ഉപദേശങ്ങൾ - എന്താണ് നിബ്ബാന?

http://www.columbia.edu/…/00amb…/ambedkar_buddha/04_04.html…

നിബാനയിൽ

എന്താണ് നിബ്ബാന?

1. ഒരിക്കൽ വാഴ്ത്തപ്പെട്ട കർത്താവ് അനതപിന്ദികയുടെ ആശ്രമത്തിലെ ശ്രാവസ്തിയിൽ താമസിച്ചിരുന്നു, അവിടെ സരിപുട്ടയും താമസിച്ചിരുന്നു.
2. കർത്താവ് സഹോദരന്മാരെ അഭിസംബോധന ചെയ്ത് പറഞ്ഞു: “ദാനധർമ്മികളേ, നിങ്ങൾ
ലോകത്തിന്റെ സാധനങ്ങളിൽ പങ്കാളികളാകരുത്, എന്റെ ഉപദേശമാണ്, എന്നാൽ
നിങ്ങളോടുള്ള എന്റെ അനുകമ്പയിൽ ഇത് ഉറപ്പാക്കാൻ ഞാൻ ആകാംക്ഷയിലാണ്.”
3. കർത്താവു ഇപ്രകാരം സംസാരിച്ചു; അവൻ എഴുന്നേറ്റു സ്വന്തം കോശത്തിലേക്കു കടന്നു.
4. സരിപുട്ട പിന്നിൽ നിന്നു, നിബ്ബാന എന്താണെന്ന് വിശദീകരിക്കാൻ സഹോദരന്മാർ ആവശ്യപ്പെട്ടു.
5. അപ്പോൾ സഹോദരന്മാർക്ക് മറുപടിയായി സരിപുട്ട പറഞ്ഞു: “സഹോദരന്മാരേ, അത്യാഗ്രഹം നീചവും നീചവും നീരസവുമാണെന്ന് അറിയുക.
6. “ഈ അത്യാഗ്രഹവും ഈ നീരസവും കളയാൻ, നമുക്ക് കാണാനുള്ള കണ്ണുകൾ നൽകുകയും
ഞങ്ങളെ അറിയിക്കുകയും ചെയ്യുന്ന ഒരു മധ്യമാർഗം ഉണ്ട്, സമാധാനത്തിലേക്കും
ഉൾക്കാഴ്ചയിലേക്കും അവബോധത്തോടെയുള്ള അവബോധത്തിലേക്കും നിബ്ബാനയിലേക്കും
നമ്മെ നയിക്കുന്നു.
7. “എന്താണ് ഈ മധ്യമാർഗം? ഇത് ശരിയായ കാഴ്ചപ്പാട്,
ശരിയായ ലക്ഷ്യങ്ങൾ, ശരിയായ സംസാരം, ശരിയായ പ്രവർത്തനം, ശരിയായ ഉപജീവന
മാർഗ്ഗം, ശരിയായ പരിശ്രമം, ശരിയായ ഓർമ്മ, ശരിയായ ഏകാഗ്രത എന്നിവയുടെ
ഉത്തമമായ എട്ട് മടങ്ങ് പാതയല്ലാതെ മറ്റൊന്നുമല്ല; ഇത്, ദാനധർമ്മം മിഡിൽ വേ
ആണ്.
.
9. “പണപ്പെരുപ്പവും അനാസ്ഥയും വിതറുന്നതിന്
മധ്യമാർഗമുണ്ട്, കാണാൻ ഞങ്ങൾക്ക് കണ്ണുകൾ നൽകുന്നു, ഞങ്ങളെ അറിയിക്കുന്നു,
സമാധാനത്തിലേക്കും ഉൾക്കാഴ്ചയിലേക്കും അവബോധത്തോടെയുള്ള ഉണർവിലേക്കും
നയിക്കുന്നു.
10. “നിബ്ബാന - അത് നോബൽ എട്ട് മടങ്ങ് പാതയല്ലാതെ മറ്റൊന്നുമല്ല.”
11. ബഹുമാനപ്പെട്ട സരിപുത്ത ഇപ്രകാരം സംസാരിച്ചു heart ഹൃദയത്തിൽ
സന്തോഷിച്ചു, അവൻ പറഞ്ഞതിൽ ദാനധർമ്മികൾ സന്തോഷിച്ചു. നിബ്ബാനയുടെ വേരുകൾ
(2.i)
1. ഒരിക്കൽ ശ്രേഷ്ഠനായ രാധകേം ഉന്നതർക്ക്. അങ്ങനെ ചെയ്തശേഷം, അവൻ
ഉന്നതനെ അഭിവാദ്യം ചെയ്യുകയും ഒരു വശത്ത് താഴേക്ക് ഇറങ്ങുകയും ചെയ്തു.
ഇരിപ്പിടത്തിൽ, ബഹുമാനപ്പെട്ട രാധ ഇങ്ങനെ വിശിഷ്ട വ്യക്തിയെ അഭിസംബോധന
ചെയ്തു: “കർത്താവേ, നിബ്ബാന എന്തിനുവേണ്ടിയാണ്?”
2. “നിബ്ബാന എന്നാൽ അഭിനിവേശത്തിൽ നിന്ന് മോചിപ്പിക്കുക” എന്നാണ് കർത്താവ് മറുപടി നൽകിയത്.
3. “എന്നാൽ നിബ്ബാന, കർത്താവേ, - ഇതിന്റെ ലക്ഷ്യം എന്താണ്?”
4. “രാധയിലെ നിബ്ബാനയിൽ വേരൂന്നിയതാണ്, നീതിപൂർവകമായ ജീവിതം
നയിക്കപ്പെടുന്നു. നിബ്ബാനയാണ് അതിന്റെ ലക്ഷ്യം. നിബ്ബാനയാണ് അതിന്റെ
അവസാനം.” (2.ii)
1. ഒരിക്കൽ ശ്രേഷ്ഠനായ ഒരാൾ ജെതയുടെ ഗ്രോവിലെ
ശ്രാവസ്തിയിൽ അനതപിണ്ടിക പാർക്കിൽ താമസിച്ചിരുന്നു. അപ്പോൾ അത്യുന്നതൻ
സഹോദരന്മാരെ വിളിച്ചു: സഹോദരന്മാരേ, “അതെ, കർത്താവേ,” ആ സഹോദരന്മാർ
ഉന്നതർക്ക് മറുപടി പറഞ്ഞു. അത്യുന്നതൻ ഇപ്രകാരം സംസാരിച്ചു:
2. “സഹോദരന്മാരേ, ഞാൻ പഠിപ്പിച്ചതുപോലെ താഴത്തെ ലോകവുമായി ബന്ധിപ്പിക്കുന്ന അഞ്ച് ഫെറ്ററുകൾ നിങ്ങൾ ഓർക്കുന്നുണ്ടോ?”
3. അപ്പോൾ ബഹുമാന്യനായ മാളുൻക്യപുട്ട അത്യുന്നതനോട് ഇങ്ങനെ പറഞ്ഞു:
4. “കർത്താവേ, ഞാൻ ആ അഞ്ചു കാര്യങ്ങൾ മനസ്സിൽ സൂക്ഷിക്കുന്നു.”
5. “പിന്നെ, മാളുൻ‌ക്യപുട്ട, നിങ്ങൾ‌ അവരെ എങ്ങനെ മനസ്സിൽ‌ പിടിക്കുന്നു?”
6. “കർത്താവേ, ഉന്നതനായ ഒരാൾ പഠിപ്പിച്ചതുപോലെ ശരീരത്വത്തെക്കുറിച്ചുള്ള
കാഴ്ചപ്പാട് ഞാൻ ഓർമിക്കുന്നു; ഒപ്പം അലയടിക്കുന്നതും ആചാരത്തെയും
അനുഷ്ഠാനത്തെയും ആശ്രയിക്കുന്നതിന്റെ ധാർമ്മിക കളങ്കവും,
ഇന്ദ്രിയാനുഭൂതിയുടെ ആവേശവും, അധാർമ്മികതയും, ഉന്നതനായ ഒരാൾ പഠിപ്പിച്ചതും
താഴത്തെ ലോകവുമായി ബന്ധിപ്പിക്കുന്ന ചങ്ങലകൾ പോലെ. കർത്താവേ, ഞാൻ മനസ്സിൽ
സൂക്ഷിക്കുന്ന അഞ്ച് ഫെറ്ററുകൾ ഇവയാണ്.
7. “മാളുൻ‌ക്യപുട്ട, ആർക്കാണ്
നിങ്ങൾ‌ പഠിപ്പിച്ചതെന്ന്‌, ഈ അഞ്ച്‌ ഫീറ്ററുകൾ‌ നിങ്ങൾ‌ മനസ്സിൽ‌
പിടിക്കുന്നുണ്ടോ? മറ്റ് കാഴ്ചപ്പാടുകളിൽ‌ അലഞ്ഞുതിരിയുന്നവർ‌ നിങ്ങളെ
നിന്ദിക്കുകയില്ലേ? ഇളയ കുഞ്ഞിൻറെ ഉപമ അവരുടെ നിന്ദയ്‌ക്കായി ഇങ്ങനെ
പറയുന്നു:
8. “” എന്നാൽ, മാളുൻ‌ക്യപുട്ട, ഇളയ കുഞ്ഞിന്‌ ശരീരമില്ല,
വിവേകശൂന്യവും മുതുകിൽ‌ കിടക്കുന്നതുമാണ്. അങ്ങനെയെങ്കിൽ‌,
ശരീരത്തെക്കുറിച്ചുള്ള ഏതെങ്കിലും വീക്ഷണം അവനിൽ‌ എങ്ങനെ ഉണ്ടാകാം?
എന്നിട്ടും അവനിൽ‌ ഒരു പ്രവണതയുണ്ട്. ശരീരത്തിന്റെ കാഴ്ചപ്പാട്.
. അലയടിക്കുന്ന പ്രവണത.
10. “അതുപോലെ, മാളുൻക്യപുട്ടയ്ക്കും അദ്ദേഹത്തിന് ധാർമ്മിക പരിശീലനം
നടത്താൻ കഴിയില്ല. അങ്ങനെയെങ്കിൽ, ആചാരത്തെയും അനുഷ്ഠാനത്തെയും
ആശ്രയിക്കുന്ന ധാർമ്മികത എങ്ങനെ അവനിൽ ഉണ്ടാകും? എന്നിട്ടും അവന് ഒരു
ഒളിഞ്ഞിരിക്കുന്ന പ്രവണതയുണ്ട്.
11. “‘വീണ്ടും, മാളുൻ‌ക്യപുട്ട, ആ ഇളയ
കുഞ്ഞിന്‌ ഇന്ദ്രിയാനുഭൂതികളില്ല. അങ്ങനെയെങ്കിൽ‌, ഇന്ദ്രിയാനുഭൂതിയുടെ
ആവേശം എങ്ങനെ അറിയാനാകും? പക്ഷേ പ്രവണതയുണ്ട്.
12. “” അവസാനമായി,
മാളുൻ‌ക്യപുട്ട, കാരണം ആ ഇളയ കുഞ്ഞുങ്ങൾ‌ നിലവിലില്ല. അങ്ങനെയാണെങ്കിൽ‌ അത്
എങ്ങനെയാണ്‌ പുരുഷന്മാരെ സംരക്ഷിക്കാൻ‌ കഴിയുക? എന്നിട്ടും അതിനുള്ള
പ്രവണത അവനിൽ‌ ഉണ്ട്. ‘
13. “ഇപ്പോൾ, മാളുൻക്യപുട്ട, മറ്റ്
കാഴ്ചപ്പാടുകളിൽ അലഞ്ഞുതിരിയുന്നവർ നിങ്ങളെ നിന്ദിക്കുകയില്ല, അവരുടെ
ആക്ഷേപകരമായ ആൺകുഞ്ഞിന്റെ ഉപമ ഉപയോഗിച്ച്?”
14. ഇത് പറഞ്ഞപ്പോൾ,
ബഹുമാനപ്പെട്ട ആനന്ദൻ ഇങ്ങനെ ഉന്നതനെ അഭിസംബോധന ചെയ്തു: “ഇപ്പോൾ സമയമാണ്,
അത്യുന്നതൻ. വഴിയേ, അത്യുന്നതൻ സജ്ജമാക്കേണ്ട സമയമാണിത്.”
ബുദ്ധന്റെ അന്ത്യനാളുകൾ


പരിനിബ്ബാന: ചരിത്ര ബുദ്ധൻ നിബ്ബാനയിൽ പ്രവേശിച്ചതെങ്ങനെയെന്നത്
ചരിത്രപരമായ ബുദ്ധന്റെ നിബ്ബാനയുടെ പ്രവേശനത്തെയും പ്രവേശനത്തെയും
കുറിച്ചുള്ള ചുരുക്കവിവരണം പ്രാഥമികമായി എടുത്തത് മഹാ-പരിനിബ്ബാന സൂത്തയിൽ
നിന്നാണ്, പാലിയിൽ നിന്ന് സിസ്റ്റർ വാജിറയും ഫ്രാൻസിസ് സ്റ്റോറിയും
വിവർത്തനം ചെയ്തു. കരൺ ആംസ്ട്രോങ്ങിന്റെ ബുദ്ധൻ (പെൻ‌ഗ്വിൻ, 2001), തിച്
നാത് ഹാൻ‌ എഴുതിയ ഓൾഡ് വൈറ്റ് ക്ല ds ഡ്സ് (പാരലാക്സ് പ്രസ്സ്, 1991)
എന്നിവയാണ് മറ്റ് ഉറവിടങ്ങൾ.

ബുദ്ധൻ ബോധവൽക്കരണത്തോടെ ഉണർന്നിട്ട്
നാൽപത്തിയഞ്ച് വർഷം കഴിഞ്ഞു, വാഴ്ത്തപ്പെട്ടവന് 80 വയസ്സായിരുന്നു.
അദ്ദേഹവും സന്യാസിമാരും വടക്കുകിഴക്കൻ ഇന്ത്യയിലെ ഇന്നത്തെ ബീഹാർ
സംസ്ഥാനമായ ബസ്രയ്ക്ക് സമീപമുള്ള ബെലുവഗാമക (അല്ലെങ്കിൽ ബെലുവ)
ഗ്രാമത്തിലാണ് താമസിച്ചിരുന്നത്. ബുദ്ധനും ശിഷ്യന്മാരും യാത്ര നിർത്തിയ
കാലവർഷക്കെടുതിയുടെ സമയമായിരുന്നു അത്.

ഒരു പഴയ വണ്ടി പോലെ


ഒരു ദിവസം ബുദ്ധൻ സന്യാസിമാരോട് പുറപ്പെടാനും മൺസൂൺ സമയത്ത് താമസിക്കാൻ
മറ്റ് സ്ഥലങ്ങൾ കണ്ടെത്താനും ആവശ്യപ്പെട്ടു. തന്റെ കസിനും കൂട്ടാളിയുമായ
ആനന്ദനോടൊപ്പം മാത്രമേ അദ്ദേഹം ബെലുവഗാമകയിൽ കഴിയൂ. സന്യാസിമാർ
പോയതിനുശേഷം, തന്റെ യജമാനന് അസുഖമുണ്ടെന്ന് ആനന്ദന് മനസ്സിലായി.
വാഴ്ത്തപ്പെട്ടവൻ അഗാധമായ ധ്യാനത്തിൽ മാത്രമേ ആശ്വാസം കണ്ടെത്തിയിട്ടുള്ളൂ.
എന്നാൽ ഇച്ഛാശക്തിയുടെ ശക്തിയോടെ അദ്ദേഹം തന്റെ രോഗത്തെ അതിജീവിച്ചു.


ആനന്ദത്തിന് ആശ്വാസം ലഭിച്ചെങ്കിലും കുലുങ്ങി. വാഴ്ത്തപ്പെട്ടവന്റെ രോഗം
കണ്ടപ്പോൾ എന്റെ ശരീരം ദുർബലമായി, അദ്ദേഹം പറഞ്ഞു. എല്ലാം എനിക്ക് മങ്ങി,
എന്റെ ഇന്ദ്രിയങ്ങൾ പരാജയപ്പെട്ടു. വാഴ്ത്തപ്പെട്ടവൻ തന്റെ സന്യാസിമാർക്ക്
അവസാനത്തെ ചില നിർദേശങ്ങൾ നൽകുന്നതുവരെ അവസാന മരണത്തിലേക്ക് വരില്ല എന്ന
ചിന്തയിൽ എനിക്ക് ഇപ്പോഴും ആശ്വാസമുണ്ട്.

ബുദ്ധൻ പ്രതികരിച്ചു,
സന്യാസി സമൂഹം എന്നിൽ നിന്ന് കൂടുതൽ എന്താണ് പ്രതീക്ഷിക്കുന്നത്, ആനന്ദ?
ഞാൻ ധർമ്മത്തെ പരസ്യമായും പൂർണ്ണമായും പഠിപ്പിച്ചു. ഞാൻ ഒന്നും തടഞ്ഞില്ല,
പഠിപ്പിക്കലുകളിൽ കൂടുതലൊന്നും ചേർക്കാനില്ല. നേതൃത്വത്തിനായി സംഘം അവനെ
ആശ്രയിച്ചിരിക്കുന്നുവെന്ന് കരുതുന്ന ഒരാൾക്ക് എന്തെങ്കിലും പറയാനുണ്ടാകും.
പക്ഷേ, ആനന്ദ, തതഗതയ്ക്ക് അത്തരമൊരു ധാരണയില്ല, സംഘം അവനെ
ആശ്രയിച്ചിരിക്കുന്നു. അപ്പോൾ അദ്ദേഹം എന്ത് നിർദ്ദേശങ്ങൾ നൽകണം?


ഇപ്പോൾ ഞാൻ ദുർബലനാണ്, ആനന്ദൻ, വൃദ്ധൻ, വൃദ്ധൻ, വർഷങ്ങൾക്കിപ്പുറം. ഇത്
എന്റെ എൺപതാം വർഷമാണ്, എന്റെ ജീവിതം ചെലവഴിച്ചു. എന്റെ ശരീരം പഴയ വണ്ടി
പോലെയാണ്.

അതിനാൽ, ആനന്ദാ, നിങ്ങൾക്ക് ദ്വീപുകളായിരിക്കുക, മറ്റൊരു
അഭയസ്ഥാനം തേടാതെ സ്വയം അഭയം പ്രാപിക്കുക; നിങ്ങളുടെ ദ്വീപായി ധർമ്മവും
മറ്റൊരു അഭയസ്ഥാനം തേടാത്ത ധർമ്മവും നിങ്ങളുടെ സങ്കേതമായി.

കപാല ദേവാലയത്തിൽ


അസുഖം ഭേദമായ ഉടൻ തന്നെ ബുദ്ധൻ താനും ആനന്ദയും കപാല ദേവാലയം
എന്നറിയപ്പെടുന്ന ഒരു ദേവാലയത്തിൽ ചെലവഴിക്കാൻ നിർദ്ദേശിച്ചു. പ്രായമായ
രണ്ടുപേരും ഒരുമിച്ച് ഇരിക്കുമ്പോൾ, ചുറ്റുമുള്ള
പ്രകൃതിദൃശ്യങ്ങളെക്കുറിച്ച് ബുദ്ധൻ അഭിപ്രായപ്പെട്ടു. വാഴ്ത്തപ്പെട്ടവൻ
തുടർന്നു, ആനന്ദന് മാനസിക ശക്തി പൂർത്തീകരിച്ച ആർക്കും, അവൻ
ആഗ്രഹിക്കുന്നുവെങ്കിൽ, ഒരു ലോകകാലത്തുടനീളം അല്ലെങ്കിൽ അതിന്റെ അവസാനം വരെ
ഈ സ്ഥലത്ത് തുടരാനാകും. ആനത എന്ന തതഗത അങ്ങനെ ചെയ്തു. അതിനാൽ തതഗതയ്ക്ക്
ഒരു ലോകകാലത്തുടനീളം അല്ലെങ്കിൽ അതിന്റെ അവസാനം വരെ തുടരാം.

ബുദ്ധൻ ഈ നിർദ്ദേശം മൂന്ന് തവണ ആവർത്തിച്ചു. മനസിലാകാത്ത ആനന്ദൻ ഒന്നും പറഞ്ഞില്ല.


45 വർഷങ്ങൾക്ക് മുമ്പ് ബുദ്ധനെ ബോധവൽക്കരണത്തിൽ നിന്ന് അകറ്റാൻ ശ്രമിച്ച
ദുഷ്ടയായ മാര വന്നു. നിങ്ങൾ ചെയ്യാൻ ഉദ്ദേശിച്ചത് നിങ്ങൾ പൂർത്തിയാക്കി,
മാര പറഞ്ഞു. ഈ ജീവിതം ഉപേക്ഷിച്ച് പരിനിബ്ബാന [പൂർണ്ണ നിബ്ബാന] നൽകുക.

ബുദ്ധൻ ഉപേക്ഷിക്കുന്നു


ജീവിക്കാനുള്ള അവന്റെ ഇഷ്ടം സ്വയം ശല്യപ്പെടുത്തരുത്, തിന്മ, ബുദ്ധൻ
മറുപടി നൽകി. മൂന്ന് മാസത്തിനുള്ളിൽ ഞാൻ അന്തരിച്ച് നിബ്ബാനയിൽ
പ്രവേശിക്കും.

അപ്പോൾ വാഴ്ത്തപ്പെട്ടവൻ വ്യക്തമായും മന fully
പൂർവ്വമായും ജീവിക്കാനുള്ള തന്റെ ആഗ്രഹം ഉപേക്ഷിച്ചു. ഭൂമി തന്നെ ഒരു
ഭൂകമ്പത്തോടെ പ്രതികരിച്ചു. മൂന്നുമാസത്തിനുള്ളിൽ നിബ്ബാനയിലേക്ക് അന്തിമ
പ്രവേശനം നടത്താനുള്ള തീരുമാനത്തെക്കുറിച്ച് ബുദ്ധൻ നടുങ്ങിയ ആനന്ദനോട്
പറഞ്ഞു. ആനന്ദ എതിർത്തു, ബുദ്ധൻ മറുപടി പറഞ്ഞു, ആനന്ദൻ തന്റെ എതിർപ്പുകൾ
നേരത്തെ അറിയിക്കേണ്ടതായിരുന്നു, കൂടാതെ തതഗതയെ ഒരു ലോകകാലത്തുടനീളം
അല്ലെങ്കിൽ അവസാനിക്കുന്നതുവരെ തുടരാൻ അഭ്യർത്ഥിച്ചു.

കുശിനാരയിലേക്ക്


അടുത്ത മൂന്ന് മാസത്തേക്ക് ബുദ്ധനും ആനന്ദയും യാത്ര ചെയ്യുകയും
സന്യാസിമാരുടെ ഗ്രൂപ്പുകളുമായി സംസാരിക്കുകയും ചെയ്തു. ഒരു സായാഹ്നത്തിൽ
അവനും നിരവധി സന്യാസിമാരും ഒരു സ്വർണ്ണപ്പണിക്കാരന്റെ മകനായ കുണ്ടയുടെ
വീട്ടിൽ താമസിച്ചു. വാഴ്ത്തപ്പെട്ടവനെ തന്റെ വീട്ടിൽ ഭക്ഷണം കഴിക്കാൻ കുണ്ട
ക്ഷണിച്ചു, ബുദ്ധന് സുകരമദ്ദവ എന്ന വിഭവം നൽകി. ഇതിനർത്ഥം “കൂൺ സോഫ്റ്റ്
ഫുഡ്” എന്നാണ്. ഇതിന്റെ അർത്ഥമെന്താണെന്ന് ഇന്ന് ആർക്കും ഉറപ്പില്ല. അത്
കൂൺ വിഭവമായിരുന്നു.

സുകരമദ്ദവയിൽ എന്തൊക്കെയുണ്ടെങ്കിലും, ആ
വിഭവത്തിൽ നിന്ന് താൻ മാത്രമേ കഴിക്കൂ എന്ന് ബുദ്ധൻ തറപ്പിച്ചുപറഞ്ഞു.
അദ്ദേഹം പൂർത്തിയാക്കിയപ്പോൾ, മറ്റാരും കഴിക്കാതിരിക്കാൻ അവശേഷിച്ചവ
കുഴിച്ചിടാൻ ബുദ്ധൻ കുണ്ടയോട് പറഞ്ഞു.

ആ രാത്രിയിൽ ബുദ്ധന് കടുത്ത
വേദനയും ഛർദ്ദിയും അനുഭവപ്പെട്ടു. എന്നാൽ അടുത്ത ദിവസം ഉത്തരേന്ത്യയിലെ
ഉത്തർപ്രദേശിലെ സ്ഥിതി ചെയ്യുന്ന കുശിനാരയിലേക്ക് പോകാൻ അദ്ദേഹം
നിർബന്ധിച്ചു. യാത്രാമധ്യേ, കുന്ദയുടെ മരണത്തിൽ കുറ്റപ്പെടുത്തരുതെന്ന്
അദ്ദേഹം ആനന്ദനോട് പറഞ്ഞു.
ബുദ്ധനും സന്യാസിമാരും കുശിനാരയിലെ സാൽ
മരങ്ങളുടെ തോട്ടത്തിൽ എത്തി. വൃക്ഷങ്ങൾക്കിടയിൽ ഒരു കിടക്ക ഒരുക്കാൻ ബുദ്ധൻ
ആനന്ദനോട് ആവശ്യപ്പെട്ടു, തല വടക്ക്. ഞാൻ ക്ഷീണിതനാണ്, കിടക്കാൻ
ആഗ്രഹിക്കുന്നു, അദ്ദേഹം പറഞ്ഞു. കിടക്ക തയ്യാറായപ്പോൾ, ബുദ്ധൻ വലതുഭാഗത്ത്
കിടന്നു, ഒരു കാൽ മറ്റൊന്നിൽ, തല വലതു കൈകൊണ്ട് പിന്തുണയ്ക്കുന്നു. പിന്നെ
സാൽ മരങ്ങൾ വിരിഞ്ഞു, അത് അവരുടെ സീസണല്ലെങ്കിലും, ഇളം മഞ്ഞ ദളങ്ങൾ
ബുദ്ധന്റെ മേൽ പെയ്തു.

ബുദ്ധൻ തന്റെ സന്യാസിമാരോട് ഒരു കാലം
സംസാരിച്ചു. ഒരു ഘട്ടത്തിൽ ആനന്ദ ഗ്രോവ് വിട്ട് ഒരു വാതിൽ പോസ്റ്റിലേക്ക്
ചാഞ്ഞ് കരയുന്നു. ആനന്ദനെ കണ്ടെത്തി അവനെ തിരികെ കൊണ്ടുവരാൻ ബുദ്ധൻ ഒരു
സന്യാസിയെ അയച്ചു. അപ്പോൾ വാഴ്ത്തപ്പെട്ടവൻ ആനന്ദനോട് പറഞ്ഞു, മതി, ആനന്ദൻ!
ദു ve ഖിക്കരുത്! പ്രിയപ്പെട്ടതും പ്രിയപ്പെട്ടതുമായ എല്ലാ കാര്യങ്ങളിലും
മാറ്റവും വേർപിരിയലും ഉണ്ടായിരിക്കണമെന്ന് ഞാൻ തുടക്കം മുതൽ
പഠിപ്പിച്ചിട്ടില്ലേ? ജനിച്ചതും നിലവിൽ വരുന്നതും കൂടിച്ചേർന്നതും
ക്ഷയിക്കപ്പെടുന്നതും എല്ലാം. ഒരാൾക്ക് എങ്ങനെ പറയാൻ കഴിയും: “അത്
പിരിച്ചുവിടരുത്”. ഇത് ആകരുത്.

ആനന്ദാ, പ്രവൃത്തിയിലും വാക്കിലും
ചിന്തയിലും സ്നേഹപൂർവമായ ദയയോടെയാണ് നിങ്ങൾ തതഗതയെ സേവിച്ചത്; കൃപയോടെ,
സന്തോഷത്തോടെ, പൂർണ്ണഹൃദയത്തോടെ. ഇപ്പോൾ നിങ്ങൾ സ്വയം മോചിപ്പിക്കാൻ
ശ്രമിക്കണം. അനുഗൃഹീതൻ മറ്റേ സന്യാസിമാരുടെ മുന്നിൽ ആനന്ദനെ പ്രശംസിച്ചു.

പരിനിബ്ബാന


ബുദ്ധൻ കൂടുതൽ സംസാരിച്ചു, സന്യാസിമാരുടെ ക്രമത്തിന്റെ നിയമങ്ങൾ പാലിക്കാൻ
സന്യാസിമാരെ ഉപദേശിച്ചു. അവരിൽ ആർക്കെങ്കിലും എന്തെങ്കിലും ചോദ്യങ്ങളുണ്ടോ
എന്ന് അദ്ദേഹം മൂന്ന് തവണ ചോദിച്ചു. “മാസ്റ്റർ മുഖാമുഖം ഞങ്ങളുടെ
കൂടെയുണ്ടായിരുന്നു, എന്നിട്ടും മുഖാമുഖം അദ്ദേഹത്തോട് ചോദിക്കുന്നതിൽ
ഞങ്ങൾ പരാജയപ്പെട്ടു” എന്ന ചിന്തയുമായി പിന്നീട് പശ്ചാത്തപിക്കരുത്. പക്ഷേ
ആരും സംസാരിച്ചില്ല. എല്ലാ സന്യാസിമാർക്കും അവബോധത്തോടെ അവബോധം
ലഭിക്കുമെന്ന് ബുദ്ധൻ ഉറപ്പ് നൽകി.

അപ്പോൾ അദ്ദേഹം പറഞ്ഞു, എല്ലാ
സംയോജിത വസ്തുക്കളും ക്ഷയിക്കുന്നു. ഉത്സാഹത്തോടെ സമരം ചെയ്യുക. പിന്നെ,
ശാന്തമായി അദ്ദേഹം പരിനിബ്ബാനയിലേക്ക് കടന്നു.

VAYALAR OMANAKUTTAN
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ബുദ്ധിസ്റ്റ് ടീച്ചർ ബിനോജിനോടൊത്തൊരു സംഭാഷണം
Category
People & Blogs

,71) Classical Marathi-क्लासिकल माओरी,

https://www.youtube.com/watch?v=KXqAahhUQwc
Venerable Bhante Anand,on Dhammachakra Pravartan by Tathagat Buddha
, )१) शास्त्रीय मराठी- क्लासिकल चित्ररी,

https://www.youtube.com/watch?v=fYVfO75XXtY 8c

बौद्ध सिद्धांत - निबाना म्हणजे काय?

http://www.columbia.edu/…/00amb…/ambedkar_buddha/04_04.html…

निबानावर

निबाना म्हणजे काय?

१. एकदा भगवान भगवान अनाथपिंडिकाच्या आश्रमामध्ये श्रावस्तीत थांबले होते, तिथे सरिपुत्तही राहत होते.
२. भगवंतांना संबोधित करताना प्रभु म्हणाले: “दानव्यांनो, जगातील
वस्तूंचा भागीदार होऊ नका, माझ्या शिक्षणाऐवजी; तुमच्या सर्वाबद्दल कळवळा
म्हणून मी हे निश्चित करण्यास उत्सुक आहे.”
Thus. अशा रीतीने प्रभु बोलला, ज्यानंतर त्याने उठला व आपल्या खोलीत गेला.
Sar. सारिपुत्ता मागे राहिले आणि बंधुंनी त्याला निबाना म्हणजे काय ते सांगायला सांगितले.
Sar. नंतर ब्राह्मणांना उत्तर देताना सारिपुत्ता म्हणाले: “बंधूंनो, तुम्हाला हे माहित आहे की लोभ निंदा आहे, आणि वाईटाचा राग आहे.
“. “हा लोभ आणि हा राग रोखण्यासाठी मध्य मार्ग आहे, जो आपल्याला पाहण्यास
डोळे देतो आणि आपल्याला शांती, अंतर्दृष्टी, जागृतीसह जागृत करणे आणि
निबानाकडे नेतो.
“. “हा मध्यम मार्ग म्हणजे काय? योग्य दृष्टीकोन,
योग्य उद्दीष्टे, योग्य भाषण, योग्य कृती, उदरनिर्वाहाचे योग्य साधन, योग्य
प्रयत्न, योग्य विचारधारा आणि योग्य एकाग्रतेचा हा एकमेव नोबल आठ मार्ग
आहे; मध्यम मार्ग आहे.
Yes. “होय, महोदय; क्रोध अधर्मी आहे आणि द्वेष
हा अधूरा आहे, मत्सर व मत्सर वाईट आहे, नग्नता आणि लोभ हे वाईटाचे,
ढोंगीपणा आणि कपट आहे आणि अहंकार हे निंद्य आहेत, महागाई [बढाई मारणे?] हे
निंदनीय आहे आणि औदासीनपणा वाईट आहे.
Inflation. “महागाई आणि
औत्सुक्यापासून बचाव करण्यासाठी मध्य मार्ग आहे, आम्हाला डोळे दिलेले आहेत,
आम्हाला कळवित आहेत, आणि शांततेत, अंतर्दृष्टीने, जागरूकता जागृत करतात.
१०. “निबाना - जे काही नाही परंतु नोबल आठ पट आहे.”
११. अशाप्रकारे आदरणीय सरिपुत्ता बोलली - मनाने आनंदून, त्याच्या बोलण्याने अल्समने आनंद केला. निबानाचे मुळे (२.i)
1. एकदा आदरणीय Radhacame उंचावर एक. असे केल्याने त्याने एका बाजूला
असलेल्या एकाने वंदन करुन अभिवादन केले. इतक्या विराजमान, पूजनीय राधाने
प्रभूला अशा प्रकारे संबोधित केले: “प्रभू, प्रार्थना, निबाना कशासाठी
आहे?”
२. “निबाना म्हणजे उत्कटतेपासून मुक्त होणे,” प्रभूने उत्तर दिले.
But. “पण निबाना, प्रभू - त्यात काय हेतू आहे?”
“. “निबाना मध्ये रुजलेली, राधा, नीतिमान जीवन जगते. निबाना हे त्याचे लक्ष्य आहे. निबाना त्याचा शेवट आहे.” (२.ii)
१. एकदा उंचावलेला अनाथापिंडिकाच्या उद्यानात असलेल्या जेताच्या ग्रोव्ह
येथे श्रावस्ती येथे राहत होता. “नंतर बंधूंनो,” असे म्हणू लागले. “हो
प्रभु,” त्या बांधवांनी उत्तर दिले. उंचावलेला असे म्हणाला:
२. “बंधूंनो, मी शिकविल्याप्रमाणे, खालील जगाला बांधून देणारी पाच मांडी तुम्ही लक्षात ठेवता का?”
Up. त्यानंतर पूजनीय मालुंक्यपुट्ट यांनी हे एका उंच व्यक्तीला सांगितले:
“. “मी, प्रभू, त्या पाच फेटर्स लक्षात ठेव.”
“. “आणि, मालुन्क्यपुट्टा, आपण त्यांना लक्षात का ठेवता?”
Lord. “प्रभूने शिकविल्याप्रमाणे, प्रभू, देहदेवतेचा दृष्टिकोन मी लक्षात
ठेवतो; आणि विचलित होतो आणि संस्कार आणि विधीवर अवलंबून राहण्याचे नैतिक
कलंक, लैंगिक उत्तेजनाचा उत्तेजन आणि अनैतिकता खालच्या जगाला बांधले जाणारे
म्हणून. परमेश्वरा, मी आठवणीत ठेवलेले हे पाच फेटर्स आहेत, प्रभु. “

Mal. “मलुणक्यपुट्टा, कोणास शिकविल्याप्रमाणे तुम्ही या पाच फेटर्सचे स्मरण
ठेवता? इतर विचारांचे भटकणारे आपल्या मुलाची निंदा करण्यासाठी निंदा करतील
आणि असे म्हणतील की:
“. “परंतु, मलुणक्यपुट्टा, कोमल मुला-मुलासाठी
शारिरीकपणा असू शकत नाही, तंदुरुस्त नसतो आणि त्याच्या पाठीवर पडून असतो.
तर मग त्याच्यात शरीरसृष्टीचा कोणताही दृष्टिकोन कसा निर्माण होऊ शकतो?
तरीही त्याच्यात सुप्तपणाचा कल आहे देहभान दृश्य.
“. ‘’ त्याचप्रमाणे,
मलुणक्यपुट्टा, कोमल मुला-मुलाची मानसिक स्थिती असू शकत नाही, त्याच्या
मागे कुरतडलेले आणि कुरतडलेले असू शकते. मग त्याच्यात मानसिकतेचे भांडण कसे
होऊ शकते? तरीही त्याच्यात एक सुप्त आहे. डगमगण्याची प्रवृत्ती.
१०.
“त्याचप्रमाणे, मालुन्क्यपुट्ट, तो कोणताही नैतिक प्रथा बाळगू शकत नाही. तर
मग त्याच्यात संस्कार आणि विधीवर अवलंबून असलेले नैतिकता कसे असू शकते?
तरीही त्याचा सुप्त प्रवृत्ती आहे.
११. ‘’ पुन्हा, मलुणक्यपुट्टा,
त्या कोमल मुलाला कामुक आकांक्षा नसतात. मग, कामुक प्रसन्नतेला कसे माहित
केले जाऊ शकते? परंतु प्रवृत्ती तिथे आहे.
१२. “शेवटी, मलुणक्यपुट्टा,
कारण त्या कोमल बाळांचे अस्तित्व नाही. मग ते पुरुषांच्या जीवनावर कसे
नियंत्रण ठेवू शकेल? परंतु त्यातील प्रवृत्ती त्याच्यात आहे.”
१.. “आता, मलुणक्यपुट्टा, इतर विचारांचे भटकणारे लोक त्या निंदा करणारे बाळ-मुलाच्या बोधकथेचा उपयोग करुन तुमची निंदा करतील का?”
१.. जेव्हा असे बोलले गेले तेव्हा आनंदाने प्रांताला उद्देशून सांगितले:
“आता वेळ आहे एक्झल्टेड ओन. ओ वेफेरर, आता प्रस्थापित होण्याची वेळ आली
आहे.”
बुद्धाचे शेवटचे दिवस

परिणीबाना: ऐतिहासिक बुद्धांनी
निबानामध्ये प्रवेश कसा केला या ऐतिहासिक बुद्धांच्या निबानामध्ये प्रवेश
आणि प्रवेशाचा हा संक्षिप्त अहवाल मुख्यत: सिस्टर वजीरा आणि फ्रान्सिस
स्टोरीच्या पालीतून अनुवादित महा-परिणीबाना सुत्तमधून घेतला गेला आहे. अन्य
स्त्रोतांशी संपर्क साधला होताः कॅरेन आर्मस्ट्राँग (पेंग्विन, 2001) आणि
बुद्ध आणि ओल्ड व्हाईट क्लाउड्स बाय थिच नट हॅन (पॅरालॅक्स प्रेस, 1991).


भगवान बुद्धांच्या जागृतीसह जागृत झाल्यापासून पंचेचाळीस वर्षे झाली होती
आणि धन्य धन्य 80 वर्षांचा होता. तो आणि त्याचे भिक्षू ईशान्य भारतातील
बिहार राज्याच्या बस्रह शहराच्या जवळ असलेल्या बेलूवागमका (किंवा बेलुवा)
गावात राहत होते. बुद्ध आणि त्याच्या शिष्यांनी प्रवास थांबवला तेव्हा ही
पावसाळी माघारची वेळ होती.

जुन्या कार्ट प्रमाणे

एक दिवस
बुद्धांनी भिक्षूंना तेथून पावसाळ्यात इतर ठिकाणी राहण्यासाठी जाण्यास
सांगितले. तो फक्त त्याचा चुलतभावा आणि साथीदार आनंदासमवेत
बेलूवागमकामध्येच रहायचा. भिक्षू गेल्यानंतर आनंदाला त्याचा स्वामी आजारी
असल्याचे दिसले. धन्य दुःखाने, अगदी खोल मन: स्थितीत आराम मिळाला. परंतु
इच्छेच्या बळावर त्याने आपल्या आजारावर मात केली.

आनंदला दिलासा
मिळाला पण हादरला. जेव्हा मी धन्यतेचा आजार पाहिला तेव्हा माझे स्वतःचे
शरीर कमकुवत झाले, तेव्हा ते म्हणाले. सर्वकाही माझ्यासाठी अंधुक झाले आणि
माझ्या संवेदना बिघडल्या. तुम्ही माझ्या मनात अजूनही थोडासा सांत्वन केला
आहे की, जोपर्यंत त्याच्या भिक्षूंना शेवटच्या सूचना दिल्याशिवाय धन्य
होणार नाही.

भगवान बुद्धांनी उत्तर दिले, आनंद, भिक्षूंच्या
समुदायाकडून माझ्याकडून आणखी काय अपेक्षा आहे? मी धम्म उघडपणे आणि
संपूर्णपणे शिकविला आहे. मी शिकवण्याइतकी काही भर पडत नाही. ज्या संघटनेने
नेतृत्व त्याच्यासाठी संघावर अवलंबून आहे असा विचार केला त्याला कदाचित
काहीतरी सांगायचे आहे. पण, आनंद, तथागत यांना अशी कोणतीही कल्पना नाही, की
संघ त्याच्यावर अवलंबून आहे. मग त्याने काय सूचना द्याव्यात?

आता मी
अशक्त आहे, आनंदा, म्हातारा, म्हातारा, खूप वर्षापूर्वी. हे माझे ऐंशीवे
वर्ष आहे आणि माझे आयुष्य व्यतीत झाले आहे. माझे शरीर जुन्या गाड्यांसारखे
आहे, जे फक्त एकत्र धरुन ठेवले आहे.

म्हणून, आनंदा, स्वतःसाठी
बेटांनो, दुसर्या कोणाचीही शरण न घेता स्वत: ची भरपाई करतात. धम्म आपल्या
बेट म्हणून, धम्म आपला आश्रय म्हणून, इतर कोणताही आश्रय शोधत नाही.

कॅपाला तीर्थस्थळावर


आजारातून बरे झाल्यावर भगवान बुद्धाने त्यांना व आनंदाला कॅपल श्राइन
नावाच्या मंदिरात घालवण्याची सूचना केली. दोन वयस्कर माणसे एकत्र
बसल्यामुळे बुद्धांनी आजूबाजूच्या प्रेक्षणीय स्थळाच्या सौंदर्यावर टीका
केली. धन्य तो पुढे म्हणाला, जो कोणी, आनंदाने मनोविकार शक्ती पूर्ण केली
आहे, जर त्याला पाहिजे असेल तर तो जगात किंवा शेवटपर्यंत या ठिकाणी राहू
शकेल. तथागत, आनंद यांनी केले आहे. म्हणून तथागत संपूर्ण जगात किंवा
शेवटपर्यंत टिकू शकेल.

बुद्धांनी ही सूचना तीन वेळा पुनरावृत्ती केली. आनंद, बहुधा समजत नाही, काहीच बोलले नाही.


मग, मरा, वाईट माणूस, ज्याने 45 वर्षांपूर्वी जागृतीसह जागृत होण्यापासून
बुद्धांना मोहित करण्याचा प्रयत्न केला होता. तुम्ही जे ठरवले ते तुम्ही
पूर्ण केले, असे मारा म्हणाले. हे जीवन सोडा आणि आता परिणीबाना [पूर्ण
निबाना] मध्ये प्रवेश करा.

बुद्ध सोडते

त्याची इच्छा जगावी स्वतःला त्रास देऊ नका, एव्हिल वन, बुद्धांनी उत्तर दिले. तीन महिन्यांत मी निघून निबानामध्ये प्रवेश करीन.


मग धन्य व्यक्तीने, स्पष्ट व मनाने जगायचे म्हणून सोडून दिले. पृथ्वीवरच
भूकंप झाला. बुद्धांनी हादरून आनंदला तीन महिन्यांत निबाना येथे अंतिम
प्रवेश देण्याच्या आपल्या निर्णयाबद्दल सांगितले. आनंदाने आक्षेप घेतला आणि
बुद्धांनी उत्तर दिले की आनंदाने यापूर्वी आपले आक्षेप नोंदवायला हवे होते
आणि तथागत जगाच्या काळात किंवा शेवटपर्यंत टिकण्याची विनंती केली.

कुशीनाराला


पुढचे तीन महिने बुद्ध आणि आनंदाने भिक्षूंच्या गटाशी प्रवास केला. एका
संध्याकाळी तो आणि बर्‍याच भिक्षुंनी एका सोनारचा मुलगा कुंदाच्या घरी
मुक्काम केला. कुंदाने धन्य असलेल्याला आपल्या घरी जेवणाचे आमंत्रण दिले
आणि त्याने बुद्धांना सुकरमाददव नावाची डिश दिली. याचा अर्थ “मशरूमचे मऊ
अन्न.” याचा अर्थ काय आहे हे आज कोणालाही ठाऊक नाही. ती मशरूम डिश होती.


जे काही सुकरमद्दावात होते, त्या बुद्धांनी असा आग्रह धरला की त्या
ताटातून आपणच खाऊ शकतो. तो संपवून बुद्धांनी कुंड्याला बाकीचे दफन करण्यास
सांगितले, जेणेकरून इतर कोणीही ते खाऊ नये.

त्या रात्री बुद्धाला
भयंकर वेदना व पेचप्रसव झाला. पण दुसर्‍याच दिवशी त्याने उत्तर भारतातील
उत्तर प्रदेश राज्यात असलेल्या कुशीनाराला जाण्याचा आग्रह धरला. जाताना
त्याने आनंदला सांगितले की त्याच्या मृत्यूसाठी कुंडाला दोष देऊ नका.

बुद्ध आणि त्यांचे भिक्षु कुशीनारातील साल वृक्षांच्या गवराकडे आले.
बुद्धाने आनंदाला उत्तरेकडे असलेल्या झाडाच्या दरम्यान पलंग तयार करण्यास
सांगितले. मी कंटाळलो आहे आणि झोपू इच्छितो, असे ते म्हणाले. पलंग तयार
झाल्यावर, बुद्ध त्याच्या उजव्या बाजुला पडला, एक पाय दुसर्‍या पायावर,
डोक्याने त्याच्या उजव्या हाताला आधार दिला. मग सालची झाडे बहरली, जरी
त्यांचा हंगाम नव्हता, परंतु फिकट गुलाबी पिवळ्या पाकळ्या बुद्धावर पडल्या.


बुद्ध त्यांच्या भिक्षुंसाठी काही काळ बोलले. एके ठिकाणी आनंदाने
दरवाजाच्या चौकटीकडे झुकण्यासाठी ग्रोव्ह सोडला आणि रडला. आनंदाला
शोधण्यासाठी आणि परत आणण्यासाठी बुद्धांनी एका भिक्षूला पाठविले. मग धन्य
तो आनंदला म्हणाला, पुरे, आनंद! दु: ख करू नका! मी अगदी सुरुवातीपासूनच
शिकविले नाही की जे काही प्रिय आणि प्रिय आहे त्या सर्वांमध्ये बदल आणि
वेगळेपणा असणे आवश्यक आहे. जे काही जन्माला येते, अस्तित्वात येते, ते अधिक
संयुगे असते आणि क्षय होते. कोणी कसे म्हणू शकेल: “हे विसर्जित होऊ नये”?
हे असू शकत नाही.

आनंद, तू कृतज्ञतेने, वागण्यातून व विचारांनी
तथागत सेवा केली; कृपापूर्वक, आनंददायकपणे, मनापासून. आता आपण स्वत: ला
मुक्त करण्याचा प्रयत्न केला पाहिजे. धन्य झालेल्याने मग इतर जमलेल्या
भिक्षूंसमोर आनंदाचे कौतुक केले.

परिणीबबाना

बुद्ध पुढे
बोलले आणि भिक्षूंना संन्यासींच्या आदेशाचे नियम पाळण्याचा सल्ला दिला. मग
त्यापैकी काही प्रश्न असल्यास त्याने तीन वेळा विचारले. नंतर या विचाराने
पश्चात्ताप करू नका: “मास्टर आमच्या समोरासमोर होता, परंतु समोरासमोर आम्ही
त्याला विचारण्यात अयशस्वी झालो.” पण कोणी बोलले नाही. बुद्धांनी
जागरूकतेने जागृत झाल्याचे लक्षात येण्यास सांगितले.

मग तो म्हणाला, सर्व चक्रव्यूह वस्तू नष्ट होण्याच्या अधीन आहेत. परिश्रमपूर्वक प्रयत्न करा. मग निर्मळपणे तो परिणीबानाजवळ गेला.

Asoka TV Channel
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Venerable Bhante Anand Mahathero delivering wonderful discourse on subject
“Dhammachakra Pravartan by Tathagat Buddha” at Mahabodhi Society Temple, Bengaluru, Karnataka in Kannada Language.
Category
People & Blogs

74) Classical Nepali-शास्त्रीय म्यांमार (बर्मा),

https://www.youtube.com/watch?v=eiABZsn9cEc
बुद्धले अन्तिम वचनका रुपमा हामी माझ यस्तो वाणी छाडेर गए - Lord Buddha
) 74) शास्त्रीय नेपाली- शास्त्रीय म्यानमार (बर्मा),

https://www.youtube.com/watch?v=fYVfO75XXtY 8c

बौद्ध सिद्धान्तहरु - निबाना भनेको के हो?

http://www.columbia.edu/…/00amb…/ambedkar_buddha/04_04.html…

NIBBANA मा

Nibbana के हो?

१. एक पटक धन्य भगवान अनाथपिण्डिकाको आश्रममा श्रावस्तीमा बसोबास गर्दै थिए, जहाँ सरिपट्टि पनि बसिरहेका थिए।
२. प्रभुले भाइहरूलाई सम्बोधन गर्दै भने: “भिक्षाकर्मी, संसारका सबै
चीजहरूका भागीदार नहोओ, मेरो शिक्षाको आधारमा; तिमीहरू सबैप्रति मेरो
अनुकम्पामा म यो कुरा सुनिश्चित गर्न उत्सुक छु।”
Thus. यसरी प्रभु बोले, जो त्यहाँबाट उठेर आफ्नै कोठामा गयो।
Sar. सरिपुत्ता पछाडि रहे र भाइबहिनीहरूले उनलाई निबाना भनेको के हो भनेर व्याख्या गर्न भने।
Sar. तब सरिपुट्टाले ब्रेथनहरूलाई जवाफमा भने: “भाइहरू हो, तपाईंलाई थाहा छ कि लोभ बेकम्मा हो, र अधम भनेको क्रोध हो।
“. “यो लोभ र यो असन्तोष हटाउनको लागि मध्य मार्ग हो, जसले हामीलाई हेर्न
आँखा दिन्छ र हामीलाई जानकारी गराउँछ, जसले हामीलाई शान्ति, अन्तरदृष्टि,
जागरूकताको साथ जगाउने, र निबानामा लैजान्छ।
This. “यो मध्यम मार्ग के
हो? यो बाहेक केही छैन सही दृष्टिकोण, सही उद्देश्य, सही बोली, सही कार्य,
जीवनयापनको सही तरिका, सही प्रयास, सही माइन्डफुलनेस, र सही एकाग्रताको
नोबल आठ गुणा मार्ग; यो, भिक्षा मध्य मार्ग हो।
Yes. “हो, महोदय;
क्रोध खराब छ र ईर्ष्या बेकार छ, ईर्ष्या र ईर्ष्या खराब छ, निष्ठुरता र
अहंकार कुटिल छ, कपट र छली र अहंकार खराब छ, मुद्रास्फीति [अहंकार?] खराब
छ, र भक्ति भ्रष्ट छ।
Inflation। “मुद्रास्फीति र उपेक्षाको बहावको
लागि मध्य मार्ग हो, हामीलाई हेर्न आँखा दिनुहुन्छ, हामीलाई जानकारी
गराउँदै हुनुहुन्छ, र हामीलाई शान्ति, अन्तरदृष्टि, जागरणका साथ जागृत
गर्दै।
१०. “निबाना - जुन होइन तर त्यो नोबल आठ-गुणा पथ हो।”
११. यसप्रकार आदरिपूर्वक सरिपुत्ता बोले - खुसी हुँदै, आफ्नो भनाइ सुनेर अल्मसन रमाए। निबानाको जड़हरू (२.i)
१. एक पटक सम्मानजनक Radhacame एक उच्च को लागी। त्यसो गरिसकेपछि, उनले एक
जना प्रख्यातलाई अभिवादन गरे र तल एकातिर बसे। यति बसेर, पूजनीय राधाले
एलेस्टेडलाई सम्बोधन गरे: “प्रभु, निबाना केको हो?”
२. “निबानाको अर्थ जुनसुकै जोशबाट मुक्त हुनु हो,” प्रभुले जवाफ दिनुभयो।
But. “तर निब्बाना, हे प्रभु, यसको उद्देश्य के हो?”
“. “राब्ध निबानामा जरा गाडेको छ, धर्मी जीवन जिउँछ। निबाना उसको लक्ष्य हो। निबाना यसको अन्त्य हो।” (२.ii)
१. एक पटक उच्च व्यक्ति श्रावस्तीमा बसिरहेको थियो, जेताको ग्रोभमा,
अनाथपिन्डिका पार्कमा। तब महान व्यक्तिले भाइहरूलाई बोलाएर भन्यो,
“भाइहरू”। “हो प्रभु,” ती भाइहरूले उच्च ओहदालाई भने। उच्च एक जनाले यसरी
बोले:
२. “भाइहरू हो, के तपाईंहरू सम्झनुहोस् कि मैले सिकाएझैं तल्लो संसारमा बाँध्ने पाँचवटा फ्याटरहरू?”
Up. पूजनीय माल्नुक्यपुत्ताले उच्चकोटलाई भने:
“. “म, प्रभु, ती पञ्चवटा झुण्डाहरूलाई याद राख।”
“. “र कसरी, मालुन्कियपुट्टा, तपाइँ उनीहरूलाई दिमागमा राख्नुहुन्छ?”
“. “हे प्रभु, म शरीरको दृष्टिकोणलाई दिमागमा राख्छु, जसलाई उच्च
व्यक्तिले सिकाएको थियो; र डगमगाउने, र संस्कार र संस्कारमा निर्भरताको
नैतिक दाग, कामुक रमाईलोपनको उत्तेजना, र अपमानजनक, सर्वोच्चले सिकाएको
तलको संसारमा बाँध्ने झुण्डाहरू झैं। यी पाँचवटा फेटरहरू हुन् जुन मैले
बिर्सनु हुँदैन प्रभु। “
Whom. “मल्नुक्यपुट्टा, कसलाई सिकाउनु भएको
छ, के तपाईंले यी Five फेटर्सलाई मनमा राख्नुहुन्छ? अन्य विचारहरूका
भटकनेहरू तपाईंलाई निन्दा गर्नेछैनन्, कोमल बच्चाको दृष्टान्तको प्रयोग
गरेर तिनीहरूको निन्दा गर्छन् र भन्छन्:
‘. “तर, मल्नुक्यपुट्टा, कोमल
बच्चा - केटाको लागि शरीरको कुनै भाग हुन सक्दैन, उदास र लाठीले सुत्ने।
त्यसोभए, कसरी उहाँमा शरीरसम्बन्धी कुनै दृश्य देख्न सकिन्छ? यद्यपि उहाँमा
अव्यक्त प्रवृत्ति छ शरीरत्व को दृश्य।
‘। “” यसै गरी,
मल्नुक्यपुट्टा, कोमल बच्चा - केटाको लागि मानसिक अवस्था हुन सक्दैन,
विलक्षण सुस्त र उसको पीठमा निहित छ। त्यसोभए, कसरी त्यहाँ उनीमा मानसिक
झुकाव बढिरहेको हुन सक्छ? यद्यपि उहाँमा एक अव्यक्त छ। डगमगाउने झुकाव।
१०. “त्यसरी नै, मल्नुक्यपुत्त, उनीसँग कुनै नैतिक अभ्यास हुन सक्दैन।
त्यसोभए, त्यहाँ कसरी संस्कार र संस्कारमा निर्भरताको नैतिकता हुन सक्छ र?
यद्यपि उसको सुस्पष्ट प्रवृत्ति छ।
११. “फेरि, मालुन्क्यपुट्टा, त्यो
कोमल बच्चा कुनै कामुक पागल छैन। त्यसोभए, कामुक आनन्दको उत्साहलाई कसरी
चिन्न सकिन्छ? तर प्रवृत्ति त्यहाँ छ।
१२. “अन्तमा, मालुन्क्यपुट्टा,
त्यो कोमल बच्चा प्राणीहरूको लागि अस्तित्वमा छैन। त्यसोभए यसले कसरी
दुर्व्यवहार गर्ने जीवहरूको आश्रय लिन सक्छ? यद्यपि त्यहाँको प्रवृत्ति
उहाँमा छ। ‘
१ 13. “अब, मल्नुक्यपुट्टा, त्यस्ता अन्य विचारहरुका
भटकनेहरू, के तिमी उनीहरूको निन्दा गर्नेछैनौ, उनीहरूको कोमल छोरा-केटोको
उपहासको लागि?”
१.. जब यो भनिएको थियो, परिपक्व आनन्दले यसरी सम्बोधन गरे: “अब समय आयो, एक्सलेटेड ओन। हे वेफरर, अब अप्ठ्यारोको लागि समय छ।”
बुद्धको अन्तिम दिनहरू


परिणीबाना: ऐतिहासिक बुद्धले कसरी निबाना प्रवेश गरे ऐतिहासिक बुद्धको
निबानामा जाने र प्रवेश गर्ने यो संक्षिप्त विवरण मुख्यतया सिस्टर वाजिरा
एन्ड फ्रान्सिस स्टोरीले पालीबाट अनुवाद गरेको महा-परिनिर्वाण सुत्तबाट
लिइएको हो। परामर्श लिइएका अन्य स्रोतहरू क्यारेन आर्मस्ट्रstrong
(पेन्गुइन, २००१) र बुद्ध हुन् थिच नट हान् (पुरानो प्रेस, १ 199 199 १)
द्वारा बुद्ध।

भगवान बुद्धको जागृतिका साथ Forty वर्ष बितिसकेको
थियो, र धन्यको 80० बर्षको थियो। उनी र उनका भिक्षुहरू बेलुगागामा (वा
बेलुवा) गाउँमै बसिरहेका थिए जुन अहिलेको उत्तर प्रदेश भारतको बिहार राज्य
बस्रहको नजिकै थियो। यो मानसूनको वर्षाको समय हो, बुद्ध र उनका चेलाहरूले
यात्रा गर्न बन्द गरे।

पुरानो कार्ट जस्तै

एक दिन बुद्धले
भिक्षुहरूलाई बिदा लिन र अन्य स्थानहरू मानसूनमा बस्न आग्रह गरे। ऊ
बेलुकावमाकामा आफ्नै चचेरो भाई र साथीहरू मात्र आनन्दित थिए। भिक्षुहरू
विदा भएपछि आनन्दले आफ्नो मालिक बिरामी भएको देखे। धन्यको, ठूलो पीडामा,
गहिरो ध्यानमा मात्र सान्त्वना पायो। तर इच्छाको बलले उनले आफ्नो बिरामीलाई
जित्न सके।

आनन्द राहत पाएको थियो तर हल्लायो। जब मैले धन्यको रोग
देखें मेरो आफ्नै शरीर कमजोर भयो, तब उनले भने। सबै कुरा मेरो लागि मधुरो
भयो, र मेरो इन्द्रियहरु असफल भयो। तपाईं अझै पनि यो सोच्दै थोरै सान्त्वना
पाउनुभयो कि धन्यको उसको अन्तिम निधन हुनेछ जब सम्म उसले आफ्नो
भिक्षुहरूलाई केही अन्तिम निर्देशनहरू दिएन।

भगवान बुद्धले जवाफ
दिए, भिक्षुहरूको समुदायले मबाट के बढी आशा राख्छन्, आनंद? मैले
खुल्लमखुल्ला र पूर्ण रूपमा धम्म सिकाएको छु। मैले केही पछाडि समातेको छैन,
र म शिक्षामा थप्नको लागि केही पनि छैन। एक व्यक्ति जसले सोच्छ कि संघले
उहाँमा नेतृत्वको लागि निर्भर छ भने केहि बोल्न सक्छ। तर, आनंद, तथागतलाई
त्यस्तो कुनै विचार छैन, कि संघ उहाँमा निर्भर छन्। त्यसोभए उसले के
निर्देशन दिन्छ?

अब म कमजोर छु, आनन्दा, वृद्ध, बुढे, धेरै बर्ष
भइसक्यो। यो मेरो अस्सी वर्ष हो, र मेरो जीवन बित्यो। मेरो शरीर पुरानो
कार्ट जस्तो छ, मुश्किलसँगै समाहित भएको थियो।

तसर्थ, आनन्द,
तपाइँको लागि टापु हो, आफुलाई भरिन्छ, कुनै शरण माग्दैन। धम्मा तपाईको
टापुको रूपमा, धम्मा तपाईको शरणस्थानको रूपमा, अरु कुनै शरण लिन चाहन्न।

क्यापाला तीर्थमा


आफ्नो बिमारीबाट उस्लेको लगत्तै, भगवान बुद्धले उनलाई र आनन्द दिनलाई एक
मन्दिरमा बसाउन सल्लाह दिए जसलाई कापाला तीर्थ भनिन्छ। दुई बुढा मान्छेहरू
सँगै बसेपछि, बुद्धले चारै तिरको दृश्यको सुन्दरतामा टिप्पणी गरे। धन्यको
जारी छ, जो कोही, आनन्द, मनोवैज्ञानिक शक्ति सिद्ध छ, यदि उहाँ चाहनुहुन्छ
भने, एक संसार-अवधि भर मा वा यो अन्त सम्म यस ठाउँमा रहन सक्छ। तथागत,
आनन्दले त्यसो गर्यो। त्यसैले तथागत एक विश्व-अवधिमा वा यसको अन्त सम्म रहन
सक्दछ।

बुद्धले यस सुझावलाई तीन पटक दोहोर्याए। आनन्द, सम्भवतः बुझ्न छैन, केही भनेन।


त्यसपछि मारा, दुष्ट, आए जो 45 45 बर्ष पहिले जागृति संग बोधबाट टाढा
बुद्ध प्रलोभनमा कोशिस गरे। तपाईले के गर्नु भएको कुरा पूरा गर्नुभयो,
माराले भने। यस जीवनलाई छोड्नुहोस् र अब परिणिबाना [पूर्ण निबाना] प्रविष्ट
गर्नुहोस्।

बुद्ध पुनर्जीवन

उसको बाँच्ने इच्छा तपाईलाई कष्ट नदेऊ, दुष्ट, बुद्धले जवाफ दिए। तीन महिनामा म टाढा जानेछु र निबानामा प्रवेश गर्ने छु।


त्यसोभए धन्यको, स्पष्ट र दिमागले बाँच्नको लागि आफ्नो इच्छालाई त्यागे।
भूकम्पले पृथ्वीलाई नै जवाफ दियो। बुद्धले तीन महिनामा निबानामा अन्तिम पटक
प्रवेश गर्ने आफ्नो निर्णयको बारेमा डराएको आनन्दलाई बताए। आनन्दले आपत्ति
जनाए, र बुद्धले उत्तर दिए कि आनन्दले आफ्नो आपत्ति जनाउनु अघि नै थाहा
हुनुपर्दछ, र तथागतलाई विश्व-कालमा वा अन्त्य नभएसम्म रहनको लागि अनुरोध
गर्नुभयो।

Kushinara गर्न

अर्को तीन महिनासम्म, बुद्ध र आनंद
भिक्षुहरूको समूहसँग कुराकानी गरे र बोले। एक साँझ उनी र धेरै भिक्षुहरू
सुनारको छोरो कुन्डाको घरमा बसे। कुन्दाले धन्यकालाई उनको घरमा खाना खान
बोलाए र उनले बुद्धलाई सुकरमदद्भ भनिने डिश दिए। यसको मतलब “मशरूमको नरम
खाना” हो। यसको अर्थ के हो भनेर कसैलाई पनि पक्का छैन। यो च्याउ थाल थियो।


सुकरमादवमा जे थियो, बुद्धले त्यो थालबाट केवल एक मात्र खानु हुने कुरामा
जोड दिए। जब उसले अन्त्य गरी सके, बुद्धले कुँडालाई बाँकी रहेको चिहानमा
राख्न भने ताकि कसैले यसलाई नखाऊन्।

त्यो रात, बुद्धले भय pain्कर
पीडा र पेचिश भोगे। तर भोलिपल्ट उसले कुशीनाराको यात्रामा जोड दिए जुन
उत्तर भारतको उत्तर प्रदेश राज्य हो। बाटोमा उनले अनन्दलाई उनको मृत्युको
लागि कुंडालाई दोष नदिन भने।
बुद्धको अन्तिम दिनहरू

परिणीबाना:
ऐतिहासिक बुद्धले कसरी निबाना प्रवेश गरे ऐतिहासिक बुद्धको निबानामा जाने र
प्रवेश गर्ने यो संक्षिप्त विवरण मुख्यतया सिस्टर वाजिरा एन्ड फ्रान्सिस
स्टोरीले पालीबाट अनुवाद गरेको महा-परिनिर्वाण सुत्तबाट लिइएको हो। परामर्श
लिइएका अन्य स्रोतहरू क्यारेन आर्मस्ट्रstrong (पेन्गुइन, २००१) र बुद्ध
हुन् थिच नट हान् (पुरानो प्रेस, १ 199 199 १) द्वारा बुद्ध।

भगवान
बुद्धको जागृतिका साथ Forty वर्ष बितिसकेको थियो, र धन्यको 80० बर्षको
थियो। उनी र उनका भिक्षुहरू बेलुगागामा (वा बेलुवा) गाउँमै बसिरहेका थिए
जुन अहिलेको उत्तर प्रदेश भारतको बिहार राज्य बस्रहको नजिकै थियो। यो
मानसूनको वर्षाको समय हो, बुद्ध र उनका चेलाहरूले यात्रा गर्न बन्द गरे।

पुरानो कार्ट जस्तै


एक दिन बुद्धले भिक्षुहरूलाई बिदा लिन र अन्य स्थानहरू मानसूनमा बस्न
आग्रह गरे। ऊ बेलुकावमाकामा आफ्नै चचेरो भाई र साथीहरू मात्र आनन्दित थिए।
भिक्षुहरू विदा भएपछि आनन्दले आफ्नो मालिक बिरामी भएको देखे। धन्यको, ठूलो
पीडामा, गहिरो ध्यानमा मात्र सान्त्वना पायो। तर इच्छाको बलले उनले आफ्नो
बिरामीलाई जित्न सके।

आनन्द राहत पाएको थियो तर हल्लायो। जब मैले
धन्यको रोग देखें मेरो आफ्नै शरीर कमजोर भयो, तब उनले भने। सबै कुरा मेरो
लागि मधुरो भयो, र मेरो इन्द्रियहरु असफल भयो। तपाईं अझै पनि यो सोच्दै
थोरै सान्त्वना पाउनुभयो कि धन्यको उसको अन्तिम निधन हुनेछ जब सम्म उसले
आफ्नो भिक्षुहरूलाई केही अन्तिम निर्देशनहरू दिएन।

भगवान बुद्धले
जवाफ दिए, भिक्षुहरूको समुदायले मबाट के बढी आशा राख्छन्, आनंद? मैले
खुल्लमखुल्ला र पूर्ण रूपमा धम्म सिकाएको छु। मैले केही पछाडि समातेको छैन,
र म शिक्षामा थप्नको लागि केही पनि छैन। एक व्यक्ति जसले सोच्छ कि संघले
उहाँमा नेतृत्वको लागि निर्भर छ भने केहि बोल्न सक्छ। तर, आनंद, तथागतलाई
त्यस्तो कुनै विचार छैन, कि संघ उहाँमा निर्भर छन्। त्यसोभए उसले के
निर्देशन दिन्छ?

अब म कमजोर छु, आनन्दा, वृद्ध, बुढे, धेरै बर्ष
भइसक्यो। यो मेरो अस्सी वर्ष हो, र मेरो जीवन बित्यो। मेरो शरीर पुरानो
कार्ट जस्तो छ, मुश्किलसँगै समाहित भएको थियो।

तसर्थ, आनन्द,
तपाइँको लागि टापु हो, आफुलाई भरिन्छ, कुनै शरण माग्दैन। धम्मा तपाईको
टापुको रूपमा, धम्मा तपाईको शरणस्थानको रूपमा, अरु कुनै शरण लिन चाहन्न।

क्यापाला तीर्थमा


आफ्नो बिमारीबाट उस्लेको लगत्तै, भगवान बुद्धले उनलाई र आनन्द दिनलाई एक
मन्दिरमा बसाउन सल्लाह दिए जसलाई कापाला तीर्थ भनिन्छ। दुई बुढा मान्छेहरू
सँगै बसेपछि, बुद्धले चारै तिरको दृश्यको सुन्दरतामा टिप्पणी गरे। धन्यको
जारी छ, जो कोही, आनन्द, मनोवैज्ञानिक शक्ति सिद्ध छ, यदि उहाँ चाहनुहुन्छ
भने, एक संसार-अवधि भर मा वा यो अन्त सम्म यस ठाउँमा रहन सक्छ। तथागत,
आनन्दले त्यसो गर्यो। त्यसैले तथागत एक विश्व-अवधिमा वा यसको अन्त सम्म रहन
सक्दछ।

बुद्धले यस सुझावलाई तीन पटक दोहोर्याए। आनन्द, सम्भवतः बुझ्न छैन, केही भनेन।


त्यसपछि मारा, दुष्ट, आए जो 45 45 बर्ष पहिले जागृति संग बोधबाट टाढा
बुद्ध प्रलोभनमा कोशिस गरे। तपाईले के गर्नु भएको कुरा पूरा गर्नुभयो,
माराले भने। यस जीवनलाई छोड्नुहोस् र अब परिणिबाना [पूर्ण निबाना] प्रविष्ट
गर्नुहोस्।

बुद्ध पुनर्जीवन

उसको बाँच्ने इच्छा तपाईलाई कष्ट नदेऊ, दुष्ट, बुद्धले जवाफ दिए। तीन महिनामा म टाढा जानेछु र निबानामा प्रवेश गर्ने छु।


त्यसोभए धन्यको, स्पष्ट र दिमागले बाँच्नको लागि आफ्नो इच्छालाई त्यागे।
भूकम्पले पृथ्वीलाई नै जवाफ दियो। बुद्धले तीन महिनामा निबानामा अन्तिम पटक
प्रवेश गर्ने आफ्नो निर्णयको बारेमा डराएको आनन्दलाई बताए। आनन्दले आपत्ति
जनाए, र बुद्धले उत्तर दिए कि आनन्दले आफ्नो आपत्ति जनाउनु अघि नै थाहा
हुनुपर्दछ, र तथागतलाई विश्व-कालमा वा अन्त्य नभएसम्म रहनको लागि अनुरोध
गर्नुभयो।

Kushinara गर्न

अर्को तीन महिनासम्म, बुद्ध र आनंद
भिक्षुहरूको समूहसँग कुराकानी गरे र बोले। एक साँझ उनी र धेरै भिक्षुहरू
सुनारको छोरो कुन्डाको घरमा बसे। कुन्दाले धन्यकालाई उनको घरमा खाना खान
बोलाए र उनले बुद्धलाई सुकरमदद्भ भनिने डिश दिए। यसको मतलब “मशरूमको नरम
खाना” हो। यसको अर्थ के हो भनेर कसैलाई पनि पक्का छैन। यो च्याउ थाल थियो।


सुकरमादवमा जे थियो, बुद्धले त्यो थालबाट केवल एक मात्र खानु हुने कुरामा
जोड दिए। जब उसले अन्त्य गरी सके, बुद्धले कुँडालाई बाँकी रहेको चिहानमा
राख्न भने ताकि कसैले यसलाई नखाऊन्।

त्यो रात, बुद्धले भय pain्कर
पीडा र पेचिश भोगे। तर भोलिपल्ट उसले कुशीनाराको यात्रामा जोड दिए जुन
उत्तर भारतको उत्तर प्रदेश राज्य हो। बाटोमा उनले अनन्दलाई उनको मृत्युको
लागि कुंडालाई दोष नदिन भने।

Scot Nepal
233K subscribers
Buddha Message
अप्पो दिप्पो भव:-आफ्नो प्रकाश आफैं बन ,भगवान बुद्धको जय होस्
बुद्धले अन्तिम वचनका रुपमा हामी माझ यही वाणी छाडेर गए, ‘अप्पो दिप्पो भव
।’ अर्थ: आफ्नो प्रकाश आफैं बन ।’ यही वाणीभित्र सारा जीवन छ । हाम्रा
बा–हजुरबाले पनि यस्तै कुरा हामीमाझ भनिरहनुहुन्छ नि । ‘आफ्ना खुट्टामा
आफैं उभ’, ‘उचालेको कुकुरले मृग मार्दैन ।’ तर हामीले अग्रजहरुका भनाइ र ती
भनाइभित्र रहेको जीवन दर्शनलाई ख्याल नै गर्दैनौं । बुद्धको अन्तिम वचन
‘अप्पो दिप्पो भव’ को भावलाई बुझेर जीवनमा लागू गर्ने हो भने एक सफल जीवन
निर्वाह गर्न पक्कै सहज हुन्छ ।
Category
Science & Technology

80) Classical Punjabi-ਕਲਾਸੀਕਲ ਪੰਜਾਬੀ,

https://www.youtube.com/watch?v=akbpiYkzh7U
2013-07-25 (P1of3) Leading All to Be Vegan Will Bring Immense Merits

Supreme Master Television
34.9K subscribers
Multi-language subtitles can be accessed via the Youtube settings
button (cogwheel icon ☼) on the bottom right corner of the video box.


This discussion, titled “Leading All to Be Vegan Will Bring Immense
Merits - Part 1 of 3” (DVD#1029-1), took place on July 25, 2013.

More videos are coming soon. Feel free to share them and spread the peace and love!

May your life be graced with serenity and laughter every day.

Supreme Master TV
Category
Education
80) ਕਲਾਸੀਕਲ ਪੰਜਾਬੀ- ਕਲਾਸੀਕਲ ਪੰਜਾਬੀ,

https://www.youtube.com/watch?v=fYVfO75XXtY 8c

ਬੋਧੀ ਉਪਦੇਸ਼ - ਨਿਬਾਨਾ ਕੀ ਹੈ?

http://www.columbia.edu/…/00amb…/ambedkar_buddha/04_04.html…

NIBBANA ਤੇ

ਨਿਬਾਨਾ ਕੀ ਹੈ?

1. ਇਕ ਵਾਰ ਮੁਬਾਰਕ ਸੁਆਮੀ ਅਨਾਥਪਿੰਡਿਕਾ ਦੇ ਆਸ਼ਰਮ ਵਿਚ ਸ਼ਰਵਸਤੀ ਵਿਖੇ ਠਹਿਰੇ ਹੋਏ ਸਨ, ਜਿਥੇ ਸਰਿਪਤ ਵੀ ਠਹਿਰੇ ਹੋਏ ਸਨ.
2. ਪ੍ਰਭੂ ਨੇ ਭਰਾਵਾਂ ਨੂੰ ਸੰਬੋਧਿਤ ਕਰਦੇ ਹੋਏ ਕਿਹਾ: “ਦਾਨ ਕਰੋ, ਤੁਸੀਂ ਦੁਨੀਆਂ
ਦੇ ਪਦਾਰਥਾਂ ਦੇ ਹਿੱਸੇਦਾਰ ਨਾ ਬਣੋ, ਮੇਰੇ ਸਿਧਾਂਤ ਦੇ ਕਾਰਨ; ਤੁਹਾਡੇ ਸਾਰਿਆਂ ਲਈ
ਮੇਰੀ ਹਮਦਰਦੀ ਵਿੱਚ ਮੈਂ ਇਸ ਨੂੰ ਯਕੀਨੀ ਬਣਾਉਣ ਲਈ ਬੇਚੈਨ ਹਾਂ.”
Thus. ਇਸ ਤਰ੍ਹਾਂ ਪ੍ਰਭੂ ਬੋਲਿਆ, ਜਿਹੜਾ ਉਸ ਤੋਂ ਬਾਅਦ ਉੱਠਿਆ ਅਤੇ ਆਪਣੇ ਕੋਠੇ ਵਿਚ ਚਲਾ ਗਿਆ.
Sar. ਸਰਿਪੁਤਾ ਪਿੱਛੇ ਰਿਹਾ, ਅਤੇ ਬ੍ਰਦਰਨਜ਼ ਨੇ ਉਸਨੂੰ ਸਮਝਾਉਣ ਲਈ ਕਿਹਾ ਕਿ ਨਿਬਾਨਾ ਕੀ ਹੈ.
Then. ਤਦ ਸਰਿਪੁੱਟਾ ਨੇ ਭਰਾਵਾਂ ਦੇ ਜਵਾਬ ਵਿੱਚ ਕਿਹਾ: “ਭਰਾਵੋ, ਤੁਹਾਨੂੰ ਜਾਣੋ ਕਿ ਲਾਲਚ ਵਿਅਰਥ ਹੈ, ਅਤੇ ਨਿਕਾਰਤਾ ਨਾਰਾਜ਼ਗੀ ਹੈ।
6. “ਇਸ ਲਾਲਚ ਅਤੇ ਇਸ ਨਾਰਾਜ਼ਗੀ ਨੂੰ ਦੂਰ ਕਰਨ ਲਈ, ਇੱਥੇ ਇਕ ਮੱਧ ਰਸਤਾ ਹੈ, ਜੋ
ਸਾਨੂੰ ਵੇਖਣ ਲਈ ਅੱਖਾਂ ਪ੍ਰਦਾਨ ਕਰਦਾ ਹੈ ਅਤੇ ਸਾਨੂੰ ਜਾਣੂ ਕਰਾਉਂਦਾ ਹੈ, ਜਿਸ ਨਾਲ
ਸਾਨੂੰ ਸ਼ਾਂਤੀ, ਸੂਝ, ਜਾਗਰੂਕਤਾ ਦੇ ਨਾਲ ਜਾਗ੍ਰਿਤੀ, ਅਤੇ ਨਿਬਾਨਾ ਵੱਲ ਲੈ ਜਾਂਦਾ ਹੈ.
7. “ਇਹ ਮੱਧ ਰਸਤਾ ਕੀ ਹੈ? ਇਹ ਕੁਝ ਵੀ ਨਹੀਂ, ਸਹੀ ਨਜ਼ਰੀਆ, ਸਹੀ ਉਦੇਸ਼, ਸਹੀ
ਭਾਸ਼ਣ, ਸਹੀ ਕੰਮ, ਜੀਵਣ ਦਾ ਸਹੀ ਸਾਧਨ, ਸਹੀ ਕੋਸ਼ਿਸ਼, ਸਹੀ ਸੋਚ ਅਤੇ ਸਹੀ ਇਕਾਗਰਤਾ
ਦਾ ਉੱਚ ਪੱਧਰੀ ਰਸਤਾ ਹੈ; ਇਹ, ਭੀਖ ਮੱਧ ਰਾਹ ਹੈ.
Yes. “ਹਾਂ, ਸ਼੍ਰੀਮਾਨ ਜੀ;
ਕ੍ਰੋਧ ਵਿਅਰਥ ਹੈ ਅਤੇ ਕੁਕਰਮ ਵਿਅਰਥ ਹੈ, ਈਰਖਾ ਅਤੇ ਈਰਖਾ ਨਿਕਾਰਾ ਹਨ, ਨਿਗਰਾਨੀ ਅਤੇ
ਹੰਕਾਰੀ ਵਿਅਰਥ ਹਨ, ਪਖੰਡ ਅਤੇ ਧੋਖੇ ਅਤੇ ਹੰਕਾਰ ਵਿਅਰਥ ਹਨ, ਮਹਿੰਗਾਈ
[ਸ਼ੇਖ਼ੀਬਾਜ਼ੀ?] ਵਿਅਰਥ ਹੈ ਅਤੇ ਮਮਤਾ ਬੇਕਾਰ ਹੈ.
9. “ਮਹਿੰਗਾਈ ਅਤੇ
ਲਾਪ੍ਰਵਾਹੀ ਦੇ ਖਾਤਮੇ ਲਈ ਇਕ ਮੱਧ ਰਸਤਾ ਹੈ, ਸਾਨੂੰ ਵੇਖਣ ਲਈ ਅੱਖਾਂ ਪ੍ਰਦਾਨ ਕਰਦਾ
ਹੈ, ਸਾਨੂੰ ਦੱਸਦਾ ਹੈ, ਅਤੇ ਸਾਨੂੰ ਸ਼ਾਂਤੀ, ਸੂਝ, ਜਾਗਰੂਕਤਾ ਨਾਲ ਜਾਗਰੂਕਤਾ ਵੱਲ ਲੈ
ਜਾਂਦਾ ਹੈ.
10. “ਨਿਬਾਨਾ - ਜੋ ਕਿ ਕੁਝ ਨਹੀਂ ਪਰ ਇਹ ਅੱਠ ਗੁਣਾ ਰਾਹ ਹੈ.”
11. ਇਸ ਤਰ੍ਹਾਂ ਸਤਿਕਾਰਯੋਗ ਸਰਿਪੁੱਤਾ ਬੋਲਿਆ - ਦਿਲੋਂ ਪ੍ਰਸੰਨ ਹੋਏ, ਅਲਮਸਮੇਨ ਨੇ ਜੋ ਕਿਹਾ ਉਸ ਤੇ ਖੁਸ਼ੀ ਹੋਈ. ਨਿਬਾਨਾ ਦੀਆਂ ਜੜ੍ਹਾਂ (2.i)
1. ਇਕ ਵਾਰ ਉੱਚੇ ਵਿਅਕਤੀ ਨੂੰ ਪੂਜਾ ਕਰਨ ਯੋਗ ਰਾਧਕਾਮ. ਅਜਿਹਾ ਕਰਨ ਤੋਂ ਬਾਅਦ, ਉਸਨੇ
ਇਕ ਉੱਚੇ ਨੂੰ ਸਲਾਮ ਕੀਤਾ ਅਤੇ ਇਕ ਪਾਸੇ ਥੱਲੇ ਬੈਠਿਆ. ਇਸ ਲਈ ਬੈਠੀ ਪੂਜਾ-ਰਹਿਤ ਰਾਧਾ
ਨੇ ਪ੍ਰਮੁੱਖ ਨੂੰ ਸੰਬੋਧਿਤ ਕੀਤਾ: “ਪ੍ਰਾਰਥਨਾ ਕਰੋ, ਪ੍ਰਭੂ, ਨਿਬਾਨਾ ਕਿਸ ਲਈ ਹੈ?”
2. “ਨਿਬਾਨਾ ਦਾ ਭਾਵ ਹੈ ਭਾਵੁਕਤਾ,” ਪ੍ਰਭੂ ਨੇ ਜਵਾਬ ਦਿੱਤਾ.
3. “ਪਰ ਨਿਬਾਨਾ, ਹੇ ਪ੍ਰਭੂ, - ਇਸਦਾ ਉਦੇਸ਼ ਕੀ ਹੈ?”
“. “ਨੀਬਾਨਾ, ਰਾਧਾ ਵਿੱਚ ਜੜ੍ਹਾਂ, ਧਰਮੀ ਜੀਵਨ ਜੀਉਂਦਾ ਹੈ. ਨਿਬੰਣਾ ਇਸ ਦਾ ਟੀਚਾ ਹੈ. ਨਿਬੰਣਾ ਇਸਦਾ ਅੰਤ ਹੈ.” (2.ii)
1. ਇਕ ਵਾਰ ਉੱਚਾ ਵਿਅਕਤੀ ਅਨਾਥਪਿੰਡਿਕਾ ਪਾਰਕ ਵਿਖੇ ਜੇਟਾ ਦੇ ਗ੍ਰੋਵ ਵਿਚ, ਸ਼ਰਵਸਤੀ
ਵਿਖੇ ਰਹਿ ਰਿਹਾ ਸੀ. ਤਦ ਉੱਚੇ ਆਦਮੀ ਨੇ ਭਰਾਵਾਂ ਨੂੰ ਬੁਲਾਇਆ, “ਭਰਾਵੋ।” “ਹਾਂ,
ਪ੍ਰਭੂ,” ਉਨ੍ਹਾਂ ਭਰਾਵਾਂ ਨੂੰ ਉੱਤਮ ਪ੍ਰਭੂ ਨੂੰ ਉੱਤਰ ਦਿੱਤਾ। ਉੱਤਮ ਇੱਕ ਨੇ ਇਸ
ਤਰ੍ਹਾਂ ਕਿਹਾ:
2. “ਹੇ ਭਰਾਵੋ, ਕੀ ਤੁਸੀਂ ਮੇਰੇ ਦੁਆਰਾ ਸਿਖਾਏ ਅਨੁਸਾਰ ਪੰਜ ਸੰਸਾਰ ਨੂੰ ਹੇਠਲੀ ਦੁਨੀਆਂ ਨਾਲ ਜੋੜਦੇ ਹੋ, ਯਾਦ ਕਰੋ?”
3. ਪੂਜਾਯੋਗ ਮਲੁੰਕਿਆਪੁੱਟਾ ਨੇ ਉੱਤਮ ਵਿਅਕਤੀ ਨੂੰ ਇਹ ਕਿਹਾ:
“. “ਮੈਂ, ਹੇ ਪ੍ਰਭੂ, ਉਨ੍ਹਾਂ ਪੰਜਾਂ ਭੈਣਾਂ ਨੂੰ ਯਾਦ ਰੱਖਣਾ.”
5. “ਅਤੇ ਕਿਵੇਂ, ਮਲੁੰਕਿਆਪੁੱਟਾ, ਤੁਸੀਂ ਉਨ੍ਹਾਂ ਨੂੰ ਧਿਆਨ ਵਿਚ ਰੱਖਦੇ ਹੋ?”
6. “ਹੇ ਪ੍ਰਭੂ, ਮੈਂ ਸਰੀਰਕਤਾ ਦੇ ਨਜ਼ਰੀਏ ਨੂੰ ਚੇਤੇ ਰੱਖਦਾ ਹਾਂ, ਜਿਵੇਂ ਕਿ
ਸਰਵਉਚਿਤ ਵਿਅਕਤੀ ਦੁਆਰਾ ਸਿਖਾਇਆ ਗਿਆ ਹੈ; ਅਤੇ ਰੁਕਾਵਟ, ਅਤੇ ਸੰਸਕਾਰ ਅਤੇ ਰਸਮ ‘ਤੇ
ਨਿਰਭਰਤਾ ਦਾ ਨੈਤਿਕ ਦਾਗੀ, ਅਨੰਦਮਈ ਅਨੰਦ, ਅਤੇ ਅਨੌਖਾਤਾ, ਜੋ ਇਕ ਉੱਚੇ ਵਿਅਕਤੀ ਦੁਆਰਾ
ਸਿਖਾਇਆ ਗਿਆ ਹੈ. ਉਹ ਦੁਨਿਆਵੀ ਲੋਕ ਜੋ ਹੇਠਲੇ ਸੰਸਾਰ ਨਾਲ ਜੁੜੇ ਹੋਏ ਹਨ. ਇਹ ਉਹ ਪੰਜ
ਪੰਜੇ ਹਨ ਜੋ ਮੇਰੇ ਮਨ ਵਿੱਚ ਹਨ. “
7. “ਜਿਵੇਂ ਕਿ ਮਲੂਕਯੁਪੁੱਟਾ, ਕਿਸ ਦੇ ਲਈ
ਸਿਖਾਇਆ ਜਾਂਦਾ ਹੈ, ਕੀ ਤੁਸੀਂ ਇਨ੍ਹਾਂ ਪੰਜਾਂ ਭੱਠਿਆਂ ਨੂੰ ਯਾਦ ਕਰਦੇ ਹੋ? ਕੀ ਦੂਸਰੇ
ਵਿਚਾਰਾਂ ਵਾਲੇ ਭਟਕਣ ਵਾਲੇ ਕੋਮਲ ਬੱਚੇ ਦੀ ਕਹਾਣੀ ਨੂੰ ਉਨ੍ਹਾਂ ਦੀ ਬਦਨਾਮੀ ਲਈ
ਇਸਤੇਮਾਲ ਨਹੀਂ ਕਰਨਗੇ ਅਤੇ ਇਸ ਤਰ੍ਹਾਂ ਕਹਿਣਗੇ:
8. ‘’ ਪਰ, ਮਲੰਕਯਾਪੁਤੱਤਾ,
ਕੋਮਲ ਬੱਚੇ-ਮੁੰਡਿਆਂ ਲਈ ਕੋਈ ਸਰੀਰਕਤਾ ਨਹੀਂ ਹੋ ਸਕਦੀ, ਵਿਵੇਕ ਦੀ ਨੀਂਦ ਹੈ ਅਤੇ ਉਸ
ਦੀ ਪਿੱਠ ‘ਤੇ ਲੇਟਿਆ ਹੋਇਆ ਹੈ. ਫਿਰ, ਉਸ ਵਿਚ ਸਰੀਰਕਤਾ ਦਾ ਕੋਈ ਨਜ਼ਰੀਆ ਕਿਵੇਂ ਪੈਦਾ
ਹੋ ਸਕਦਾ ਹੈ? ਫਿਰ ਵੀ ਅਸਲ ਵਿਚ ਉਸ ਵਿਚ ਰੁਝਾਨ ਦਾ ਰੁਝਾਨ ਇਸ ਵਿਚ ਹੈ. ਸਰੀਰਕਤਾ ਦਾ
ਦ੍ਰਿਸ਼.
9. ‘’ ਇਸੇ ਤਰ੍ਹਾਂ, ਮਲੰਕਯੁਪੱਤਾ, ਕੋਮਲ ਬੱਚੇ-ਮੁੰਡਿਆਂ ਲਈ ਕੋਈ
ਮਾਨਸਿਕ ਸਥਿਤੀ ਨਹੀਂ ਹੋ ਸਕਦੀ, ਉਸਦੀ ਇੱਛਾ ਪੂਰੀ ਹੋ ਜਾਂਦੀ ਹੈ ਅਤੇ ਉਸ ਦੀ ਪਿੱਠ ‘ਤੇ
ਸੁੱਤੀ ਰਹਿੰਦੀ ਹੈ. ਫਿਰ, ਉਸ ਵਿਚ ਮਾਨਸਿਕ ਵਿਵਸਥਾਵਾਂ ਵਿਚ ਕੋਈ ਤਬਦੀਲੀ ਕਿਵੇਂ ਆ
ਸਕਦੀ ਹੈ? ਫਿਰ ਵੀ ਉਸ ਵਿਚ ਇਕ ਅਵਿਸ਼ਵਾਸ ਹੈ. ਰੁਕਾਵਟ ਵੱਲ ਰੁਝਾਨ.
10. ‘’ ਇਸੇ
ਤਰ੍ਹਾਂ, ਮਲੁੰਕਯਪੁਟਾ, ਉਸ ਦਾ ਕੋਈ ਨੈਤਿਕ ਅਭਿਆਸ ਨਹੀਂ ਹੋ ਸਕਦਾ। ਫਿਰ, ਉਸ ਵਿਚ
ਸੰਸਕਾਰ ਅਤੇ ਰਸਮ ‘ਤੇ ਨਿਰਭਰਤਾ ਦਾ ਕੋਈ ਨੈਤਿਕ ਰੁਕਾਵਟ ਕਿਵੇਂ ਹੋ ਸਕਦਾ ਹੈ? ਫਿਰ ਵੀ
ਉਸ ਦਾ ਇਕ ਸੁਚੱਜਾ ਰੁਝਾਨ ਹੈ।
11. ‘’ ਫਿਰ, ਮਲੁੰਕਿਆਪੁਤਾ, ਉਸ ਕੋਮਲ ਬੱਚੇ ਦਾ
ਕੋਈ ਅਨੁਭਵਕ ਜਨੂੰਨ ਨਹੀਂ ਹੁੰਦਾ। ਫਿਰ, ਮਜ਼ੇਦਾਰ ਅਨੰਦ ਦਾ ਉਤਸ਼ਾਹ ਕਿਵੇਂ ਜਾਣਿਆ ਜਾ
ਸਕਦਾ ਹੈ? ਪਰ ਰੁਝਾਨ ਉਥੇ ਹੀ ਹੈ.
12. “ਆਖਰਕਾਰ, ਮਲੁੰਕਯਪੁਤ੍ਤਾ, ਕਿਉਂਕਿ ਉਸ
ਕੋਮਲ ਬੇਬੀ ਜੀਵਾਂ ਦਾ ਕੋਈ ਵਜ਼ੂਦ ਨਹੀਂ ਹੈ. ਫਿਰ ਇਹ ਕਿਸ ਤਰ੍ਹਾਂ ਦੁਸ਼ਕਰਮ ਪੈਦਾ ਕਰ
ਸਕਦਾ ਹੈ? ਫਿਰ ਵੀ ਪ੍ਰਵਿਰਤੀ ਉਸ ਵਿਚ ਹੈ. ‘
13. “ਹੁਣ, ਮਲੁੰਕਿਆਪੁੱਟਾ, ਦੂਜੇ
ਵਿਚਾਰਾਂ ਨੂੰ ਭਟਕਣ ਵਾਲੇ, ਇਸ ਕੋਮਲ ਬੱਚੇ-ਮੁੰਡੇ ਦੀ ਆਪਣੀ ਨਿੰਦਿਆ ਦੀ ਵਰਤੋਂ
ਕਰਦਿਆਂ, ਤੁਹਾਨੂੰ ਬਦਨਾਮੀ ਨਹੀਂ ਕਰਨਗੇ?”
14. ਜਦੋਂ ਇਹ ਕਿਹਾ ਜਾਂਦਾ ਸੀ, ਤਾਂ
ਅਨੁਭਵਯੋਗ ਅਨੰਦ ਨੇ ਉੱਚੇ ਵਿਅਕਤੀ ਨੂੰ ਸੰਬੋਧਿਤ ਕੀਤਾ: “ਹੁਣ ਸਮਾਂ ਆ ਗਿਆ ਹੈ,
ਇਕਸਟੇਟਡ ਓਨ. ਹੇ ਵੇਫਰਰ, ਹੁਣ ਵਡੇਰਿਆਂ ਦਾ ਤੈਅ ਕਰਨ ਦਾ ਸਮਾਂ ਆ ਗਿਆ ਹੈ.”

ਬੁੱਧ ਦੇ ਅੰਤਮ ਦਿਨ


ਪਰਿਣੀਬਾਨਾ: ਇਤਿਹਾਸਕ ਬੁੱਧ ਨੇ ਕਿਵੇਂ ਨਿਬਾਨਾ ਵਿਚ ਦਾਖਲ ਹੋ ਗਏ ਇਤਿਹਾਸਕ ਬੁੱਧ ਦੇ
ਨੀਬਾਨਾ ਵਿਚ ਦਾਖਲ ਹੋਣ ਅਤੇ ਦਾਖਲੇ ਦਾ ਇਹ ਸੰਖੇਪ ਬਿਰਤਾਂਤ ਮੁੱਖ ਤੌਰ ਤੇ ਸਿਸਟਰ
ਵਜੀਰਾ ਐਂਡ ਫ੍ਰਾਂਸਿਸ ਸਟੋਰੀ ਦੁਆਰਾ ਪਾਲੀ ਤੋਂ ਅਨੁਵਾਦ ਕੀਤੇ ਗਏ ਮਹਾਂ-ਪਰਿਣੀਬਨ ਸੁਤ
ਤੋਂ ਲਿਆ ਗਿਆ ਹੈ। ਹੋਰ ਸਰੋਤਿਆਂ ਨਾਲ ਵਿਚਾਰ-ਵਟਾਂਦਰੇ ਵਿੱਚ ਸ਼ਾਮਲ ਹਨ ਕੈਰਨ
ਆਰਮਸਟ੍ਰਾਂਗ (ਪੇਂਗੁਇਨ, 2001) ਅਤੇ ਪੁਰਾਣੇ ਵ੍ਹਾਈਟ ਕਲਾਉਡਜ਼ ਥਾਈਚ ਨਾਟ ਹੈਹ
(ਪੈਰਲੈਕਸ ਪ੍ਰੈਸ, 1991) ਦੁਆਰਾ.

ਭਗਵਾਨ ਬੁੱਧ ਦੇ ਜਾਗਰੂਕਤਾ ਦੇ ਨਾਲ ਜਾਗਦੇ
ਹੋਏ ਪਚਵਾਲੀ ਵਰ੍ਹੇ ਬੀਤ ਗਏ ਸਨ, ਅਤੇ ਮੁਬਾਰਕ 80 ਸਾਲਾਂ ਦਾ ਸੀ। ਉਹ ਅਤੇ ਉਸਦੇ
ਭਿਕਸ਼ੂ ਬੇਲੂਵਾਗਮਕਾ (ਜਾਂ ਬੇਲੂਵਾ) ਪਿੰਡ ਵਿਚ ਰਹਿ ਰਹੇ ਸਨ ਜੋ ਕਿ ਉੱਤਰ-ਪੂਰਬ ਭਾਰਤ
ਦੇ ਬਿਹਾਰ ਰਾਜ ਦੇ ਬਸਰਾਹ ਸ਼ਹਿਰ ਦੇ ਨੇੜੇ ਸੀ। ਇਹ ਮੌਨਸੂਨ ਦੀ ਬਾਰਸ਼ ਦੇ ਪਿੱਛੇ ਹਟਣ
ਦਾ ਸਮਾਂ ਸੀ, ਜਦੋਂ ਬੁੱਧ ਅਤੇ ਉਸਦੇ ਚੇਲੇ ਯਾਤਰਾ ਕਰਨਾ ਬੰਦ ਕਰ ਗਏ ਸਨ.

ਇੱਕ ਪੁਰਾਣੀ ਕਾਰਟ ਵਾਂਗ


ਇੱਕ ਦਿਨ ਬੁੱਧ ਨੇ ਸੰਨਿਆਸੀ ਨੂੰ ਛੱਡਣ ਅਤੇ ਮੌਨਸੂਨ ਦੇ ਦੌਰਾਨ ਰਹਿਣ ਲਈ ਹੋਰ ਜਗ੍ਹਾ
ਲੱਭਣ ਲਈ ਕਿਹਾ। ਉਹ ਬੇਲੁਵਾਗਮਕ ਵਿੱਚ ਸਿਰਫ ਉਸਦੇ ਚਚੇਰਾ ਭਰਾ ਅਤੇ ਸਾਥੀ ਅਨੰਦ ਨਾਲ
ਰਹੇਗਾ. ਭਿਕਸ਼ੂਆਂ ਦੇ ਚਲੇ ਜਾਣ ਤੋਂ ਬਾਅਦ, ਆਨੰਦ ਨੇ ਵੇਖਿਆ ਕਿ ਉਸਦਾ ਮਾਲਕ ਬੀਮਾਰ
ਸੀ। ਬਖਸ਼ਿਸ਼ ਵਾਲਾ, ਬੜੇ ਦੁੱਖ ਨਾਲ, ਕੇਵਲ ਡੂੰਘੇ ਸਿਮਰਨ ਨਾਲ ਹੀ ਦਿਲਾਸਾ ਮਿਲਿਆ. ਪਰ
ਇੱਛਾ ਸ਼ਕਤੀ ਦੇ ਜ਼ੋਰ ਨਾਲ ਉਸਨੇ ਆਪਣੀ ਬਿਮਾਰੀ ‘ਤੇ ਕਾਬੂ ਪਾਇਆ.

ਆਨੰਦ ਨੂੰ
ਰਾਹਤ ਮਿਲੀ ਪਰ ਕੰਬ ਗਈ. ਜਦੋਂ ਮੈਂ ਧੰਨ ਧੰਨ ਦੀ ਬਿਮਾਰੀ ਨੂੰ ਵੇਖਿਆ ਤਾਂ ਮੇਰਾ ਆਪਣਾ
ਸਰੀਰ ਕਮਜ਼ੋਰ ਹੋ ਗਿਆ, ਉਸਨੇ ਕਿਹਾ. ਮੇਰੇ ਲਈ ਸਭ ਕੁਝ ਮੱਧਮ ਹੋ ਗਿਆ, ਅਤੇ ਮੇਰੇ ਹੋਸ਼
ਅਸਫਲ ਹੋ ਗਏ. ਤੁਸੀਂ ਮੈਨੂੰ ਅਜੇ ਵੀ ਇਸ ਸੋਚ ਵਿਚ ਥੋੜ੍ਹਾ ਦਿਲਾਸਾ ਮਿਲਿਆ ਸੀ ਕਿ ਧੰਨ
ਧੰਨ ਉਸ ਦੇ ਅੰਤਮ ਦੇਹਾਂਤ ‘ਤੇ ਨਹੀਂ ਆਵੇਗਾ, ਜਦ ਤਕ ਉਹ ਆਪਣੇ ਭਿਕਸ਼ੂਆਂ ਨੂੰ ਕੁਝ
ਆਖਰੀ ਨਿਰਦੇਸ਼ ਨਹੀਂ ਦੇ ਦਿੰਦਾ.

ਭਗਵਾਨ ਬੁੱਧ ਨੇ ਜਵਾਬ ਦਿੱਤਾ, ਅਨੰਦ,
ਭਿਕਸ਼ੂਆਂ ਦਾ ਸਮੂਹ ਮੇਰੇ ਤੋਂ ਹੋਰ ਕੀ ਉਮੀਦ ਕਰਦਾ ਹੈ? ਮੈਂ ਧਾਮ ਨੂੰ ਖੁੱਲ੍ਹ ਕੇ ਅਤੇ
ਪੂਰੀ ਤਰ੍ਹਾਂ ਸਿਖਾਇਆ ਹੈ. ਮੇਰੇ ਕੋਲ ਕੁਝ ਵੀ ਪਿੱਛੇ ਨਹੀਂ ਹੈ ਅਤੇ ਉਪਦੇਸ਼ਾਂ ਨੂੰ
ਜੋੜਨ ਲਈ ਮੇਰੇ ਕੋਲ ਹੋਰ ਕੁਝ ਨਹੀਂ ਹੈ. ਇੱਕ ਵਿਅਕਤੀ ਜਿਸਨੇ ਸੋਚਿਆ ਸੀ ਕਿ ਸੰਗਠਨ
ਲੀਡਰਸ਼ਿਪ ਲਈ ਉਸ ‘ਤੇ ਨਿਰਭਰ ਕਰਦਾ ਹੈ ਉਸਨੂੰ ਕੁਝ ਕਹਿਣ ਦੀ ਜ਼ਰੂਰਤ ਹੈ. ਪਰ ਅਨੰਦ,
ਤਥਾਗਤ ਨੂੰ ਇਸ ਤਰ੍ਹਾਂ ਦਾ ਕੋਈ ਵਿਚਾਰ ਨਹੀਂ ਹੈ, ਕਿ ਸੰਘ ਉਸ ਉੱਤੇ ਨਿਰਭਰ ਕਰਦਾ ਹੈ।
ਤਾਂ ਫਿਰ ਉਸਨੂੰ ਕੀ ਨਿਰਦੇਸ਼ ਦੇਣਾ ਚਾਹੀਦਾ ਹੈ?

ਹੁਣ ਮੈਂ ਕਮਜ਼ੋਰ ਹਾਂ,
ਅਨੰਦ, ਬੁੱ ,ਾ, ਬੁੱ agedਾ, ਬਹੁਤ ਸਾਲਾਂ ਤੋਂ ਲੰਘਿਆ. ਇਹ ਮੇਰਾ ਅੱਠਵਾਂ ਸਾਲ ਹੈ,
ਅਤੇ ਮੇਰੀ ਜ਼ਿੰਦਗੀ ਬਤੀਤ ਹੋਈ ਹੈ. ਮੇਰਾ ਸਰੀਰ ਇਕ ਪੁਰਾਣੇ ਕਾਰਟ ਦੀ ਤਰ੍ਹਾਂ ਹੈ,
ਇਕੱਲੇ ਇਕੱਠਿਆਂ.

ਇਸ ਲਈ, ਅਨੰਦ, ਆਪਣੇ ਲਈ ਟਾਪੂ ਬਣੋ, ਆਪਣੇ ਆਪ ਨੂੰ ਰਿਫਿ ;ਜ
ਕਰਦਾ ਹੈ, ਹੋਰ ਕੋਈ ਪਨਾਹ ਨਹੀਂ ਭਾਲਦਾ. ਧਾਮ ਨਾਲ ਤੁਹਾਡਾ ਟਾਪੂ, ਧੰਮ ਆਪਣੀ ਸ਼ਰਨ
ਵਜੋਂ, ਹੋਰ ਕੋਈ ਸ਼ਰਨ ਨਹੀਂ ਮੰਗ ਰਿਹਾ.

ਕੈਪਲਾ ਅਸਥਾਨ ਵਿਖੇ

ਆਪਣੀ
ਬਿਮਾਰੀ ਤੋਂ ਠੀਕ ਹੋ ਜਾਣ ਤੋਂ ਤੁਰੰਤ ਬਾਅਦ, ਭਗਵਾਨ ਬੁੱਧ ਨੇ ਸੁਝਾਅ ਦਿੱਤਾ ਕਿ ਉਹ
ਅਤੇ ਅਨੰਦ ਨੇ ਦਿਨ ਨੂੰ ਇਕ ਅਸਥਾਨ ‘ਤੇ ਬਿਤਾਇਆ, ਜਿਸ ਨੂੰ ਕੈਪਲਾ ਅਸਥਾਨ ਕਿਹਾ ਜਾਂਦਾ
ਹੈ. ਜਦੋਂ ਦੋਵੇਂ ਬਜ਼ੁਰਗ ਇਕੱਠੇ ਬੈਠੇ ਸਨ, ਬੁੱਧ ਨੇ ਚਾਰੇ ਪਾਸਿਓਂ ਦ੍ਰਿਸ਼ਾਂ ਦੀ
ਖੂਬਸੂਰਤੀ ਬਾਰੇ ਟਿੱਪਣੀ ਕੀਤੀ. ਮੁਬਾਰਕ ਜਾਰੀ ਹੈ, ਜਿਹੜਾ ਵੀ, ਅਨੰਦ, ਨੇ ਮਾਨਸਿਕ
ਸ਼ਕਤੀ ਨੂੰ ਸੰਪੂਰਨ ਕਰ ਲਿਆ ਹੈ, ਜੇ ਉਹ ਚਾਹੁੰਦਾ ਹੈ, ਇਕ ਸੰਸਾਰ-ਅਵਧੀ ਜਾਂ ਇਸ ਦੇ
ਅੰਤ ਤਕ ਇਸ ਜਗ੍ਹਾ ਤੇ ਰਹਿ ਸਕਦਾ ਹੈ. ਤਥਾਗਤ ਅਨੰਦ ਨੇ ਕੀਤਾ ਹੈ। ਇਸ ਲਈ ਤਥਾਗਤ ਇਕ
ਵਿਸ਼ਵ-ਅਵਧੀ ਵਿਚ ਜਾਂ ਇਸ ਦੇ ਅੰਤ ਤਕ ਰਹਿ ਸਕਦਾ ਸੀ.

ਬੁੱਧ ਨੇ ਇਸ ਸੁਝਾਅ ਨੂੰ ਤਿੰਨ ਵਾਰ ਦੁਹਰਾਇਆ. ਅਨੰਦ, ਸ਼ਾਇਦ ਸਮਝ ਨਹੀਂ ਰਿਹਾ, ਕੁਝ ਨਹੀਂ ਕਿਹਾ.


ਫੇਰ ਮਾਰਾ, ਦੁਸ਼ਟ ਵਿਅਕਤੀ ਆਇਆ, ਜਿਸ ਨੇ 45 ਸਾਲ ਪਹਿਲਾਂ ਜਾਗਰੂਕਤਾ ਨਾਲ ਬੁੱਧ ਨੂੰ
ਜਾਗਰਣ ਤੋਂ ਦੂਰ ਕਰਨ ਦੀ ਕੋਸ਼ਿਸ਼ ਕੀਤੀ ਸੀ. ਮਾਰਾ ਨੇ ਕਿਹਾ ਕਿ ਤੁਸੀਂ ਉਹ ਪੂਰਾ ਕਰ
ਲਿਆ ਹੈ ਜੋ ਤੁਸੀਂ ਕਰਨ ਲਈ ਤਿਆਰ ਹੋ. ਇਸ ਜੀਵਨ ਨੂੰ ਛੱਡ ਦਿਓ ਅਤੇ ਹੁਣ ਪਰਿਣੀਬਾਨਾ
[ਸੰਪੂਰਨ ਨਿਬਾਨਾ] ਵਿੱਚ ਦਾਖਲ ਹੋਵੋ.

ਬੁੱਧ ਦੁਬਾਰਾ ਛੱਡ ਦਿੰਦਾ ਹੈ


ਉਸ ਦੀ ਜੀਉਣ ਦੀ ਇੱਛਾ ਆਪਣੇ ਆਪ ਨੂੰ ਪ੍ਰੇਸ਼ਾਨ ਨਾ ਕਰੋ, ਬੁਰੀ ਇਕ, ਬੁੱਧ ਨੇ ਜਵਾਬ
ਦਿੱਤਾ. ਤਿੰਨ ਮਹੀਨਿਆਂ ਵਿੱਚ ਮੈਂ ਲੰਘ ਜਾਵਾਂਗਾ ਅਤੇ ਨਿਬਾਨਾ ਵਿੱਚ ਦਾਖਲ ਹੋਵਾਂਗਾ.


ਤਦ ਮੁਬਾਰਕ, ਸਪਸ਼ਟ ਅਤੇ ਦਿਮਾਗੀ ਤੌਰ ਤੇ, ਆਪਣੀ ਇੱਛਾ ਅਨੁਸਾਰ ਜੀਉਣ ਦਾ ਤਿਆਗ ਕਰ
ਦਿੱਤਾ. ਧਰਤੀ ਨੇ ਆਪਣੇ ਆਪ ਨੂੰ ਭੁਚਾਲ ਨਾਲ ਜਵਾਬ ਦਿੱਤਾ. ਬੁੱਾ ਨੇ ਹਿਲਦੀ ਹੋਈ ਆਨੰਦ
ਨੂੰ ਤਿੰਨ ਮਹੀਨਿਆਂ ਵਿਚ ਉਸ ਦੀ ਅੰਤਿਮ ਪ੍ਰਵੇਸ਼ ਨਿੰਬਾਨਾ ਵਿਚ ਕਰਨ ਦੇ ਫੈਸਲੇ ਬਾਰੇ
ਦੱਸਿਆ. ਆਨੰਦ ਨੇ ਇਤਰਾਜ਼ ਜਤਾਇਆ, ਅਤੇ ਬੁੱਧ ਨੇ ਜਵਾਬ ਦਿੱਤਾ ਕਿ ਆਨੰਦ ਨੂੰ ਆਪਣੀ
ਇਤਰਾਜ਼ ਪਹਿਲਾਂ ਹੀ ਦੱਸ ਦੇਣੇ ਚਾਹੀਦੇ ਸਨ, ਅਤੇ ਤਥਾਗਤ ਨੂੰ ਵਿਸ਼ਵ-ਕਾਲ ਜਾਂ ਇਸ ਦੇ
ਅੰਤ ਤਕ ਰਹਿਣ ਦੀ ਬੇਨਤੀ ਕੀਤੀ ਸੀ।

ਕੁਸ਼ੀਨਾਰਾ ਨੂੰ

ਅਗਲੇ ਤਿੰਨ
ਮਹੀਨਿਆਂ ਲਈ, ਬੁੱਧ ਅਤੇ ਅਨੰਦ ਨੇ ਯਾਤਰਾ ਕੀਤੀ ਅਤੇ ਭਿਕਸ਼ੂਆਂ ਦੇ ਸਮੂਹਾਂ ਨਾਲ
ਗੱਲਬਾਤ ਕੀਤੀ. ਇਕ ਸ਼ਾਮ ਉਹ ਅਤੇ ਕਈ ਭਿਕਸ਼ੂ ਇਕ ਸੁਨਿਆਰੇ ਪੁੱਤਰ ਕੁੰਡਾ ਦੇ ਘਰ ਰਹੇ।
ਕੁੰਡਾ ਨੇ ਧੰਨ ਧੰਨ ਨੂੰ ਆਪਣੇ ਘਰ ਭੋਜਨ ਕਰਨ ਲਈ ਬੁਲਾਇਆ, ਅਤੇ ਉਸਨੇ ਬੁੱਧ ਨੂੰ ਇੱਕ
ਪਕਵਾਨ ਦਿੱਤਾ ਜਿਸ ਨੂੰ ਸੁਕਰਮਾਦਵਾਦ ਕਿਹਾ ਜਾਂਦਾ ਹੈ. ਇਸਦਾ ਅਰਥ ਹੈ “ਮਸ਼ਰੂਮਜ਼ ਨਰਮ
ਭੋਜਨ.” ਅੱਜ ਕੋਈ ਵੀ ਪੱਕਾ ਨਹੀਂ ਹੈ ਕਿ ਇਸਦਾ ਕੀ ਅਰਥ ਹੈ. ਇਹ ਮਸ਼ਰੂਮ ਡਿਸ਼ ਸੀ.


ਜੋ ਵੀ ਸੁਕਾਰਮਾਦਦਵ ਵਿਚ ਸੀ, ਬੁੱਧ ਨੇ ਜ਼ੋਰ ਦੇ ਕੇ ਕਿਹਾ ਕਿ ਉਸ ਕਟੋਰੇ ਵਿਚੋਂ ਉਹ
ਹੀ ਖਾਵੇਗਾ। ਜਦੋਂ ਉਹ ਖ਼ਤਮ ਹੋ ਗਿਆ, ਬੁੱਧ ਨੇ ਕੁੰਡਾ ਨੂੰ ਕਿਹਾ ਕਿ ਉਹ ਜੋ ਕੁਝ ਬਚਿਆ
ਸੀ ਉਸਨੂੰ ਦਫਨਾਉਣ ਤਾਂ ਜੋ ਕੋਈ ਹੋਰ ਇਸ ਨੂੰ ਨਾ ਖਾ ਸਕੇ.

ਉਸ ਰਾਤ, ਬੁੱਧ
ਨੂੰ ਭਿਆਨਕ ਦਰਦ ਅਤੇ ਪੇਚਸ਼ ਮਿਲੀ. ਪਰ ਅਗਲੇ ਹੀ ਦਿਨ ਉਸਨੇ ਕੁਸ਼ੀਨਾਰਾ ਜਾਣ ਦੀ ਜ਼ਿੱਦ
ਕੀਤੀ, ਜੋ ਕਿ ਉੱਤਰੀ ਭਾਰਤ ਵਿਚ ਹੁਣ ਉੱਤਰ ਪ੍ਰਦੇਸ਼ ਰਾਜ ਹੈ. ਰਸਤੇ ਵਿਚ, ਉਸਨੇ ਆਨੰਦ
ਨੂੰ ਕਿਹਾ ਕਿ ਉਸ ਦੀ ਮੌਤ ਲਈ ਕੁੰਡਾ ਨੂੰ ਜ਼ਿੰਮੇਵਾਰ ਨਾ ਠਹਿਰਾਓ.
ਬੁੱ andਾ
ਅਤੇ ਉਸ ਦੇ ਭਿਕਸ਼ੂ ਕੁਸ਼ੀਨਾਰਾ ਵਿਚ ਸਾਲ ਦਰੱਖਤਾਂ ਦੀ ਝਲਕ ਪਾਉਣ ਲਈ ਆਏ. ਬੁੱਧ ਨੇ
ਅਨੰਦ ਨੂੰ ਦਰੱਖਤਾਂ ਦੇ ਵਿਚਕਾਰ ਇੱਕ ਸੋਫੇ ਤਿਆਰ ਕਰਨ ਲਈ ਕਿਹਾ, ਇਸਦਾ ਸਿਰ ਉੱਤਰ ਵੱਲ.
ਮੈਂ ਥੱਕ ਗਿਆ ਹਾਂ ਅਤੇ ਲੇਟ ਜਾਣਾ ਚਾਹੁੰਦਾ ਹਾਂ, ਉਸਨੇ ਕਿਹਾ. ਜਦੋਂ ਸੋਫੇ ਤਿਆਰ ਹੋ
ਗਏ, ਬੁੱਧ ਆਪਣੇ ਸੱਜੇ ਪਾਸੇ ਲੇਟ ਗਿਆ, ਇਕ ਪੈਰ ਦੂਜੇ ਪੈਰ ਤੇ, ਉਸਦੇ ਸਿਰ ਨਾਲ ਉਸਦੇ
ਸੱਜੇ ਹੱਥ ਦਾ ਸਮਰਥਨ ਸੀ. ਫਿਰ ਸਾਲ ਦੇ ਦਰੱਖਤ ਖਿੜ ਗਏ, ਹਾਲਾਂਕਿ ਇਹ ਉਨ੍ਹਾਂ ਦਾ ਮੌਸਮ
ਨਹੀਂ ਸੀ, ਬੁੱਧੀ ਉੱਤੇ ਹਲਕੇ ਪੀਲੇ ਰੰਗ ਦੀਆਂ ਪੱਤਲੀਆਂ ਵਰ੍ਹੀਆਂ.

ਬੁੱਧ ਨੇ
ਕੁਝ ਸਮਾਂ ਆਪਣੇ ਭਿਕਸ਼ੂਆਂ ਨਾਲ ਗੱਲ ਕੀਤੀ. ਇਕ ਬਿੰਦੂ ਤੇ ਅਨੰਦ ਨੇ ਦਰਵਾਜ਼ੇ ਦੀ ਚੌਕੀ
ਦੇ ਅੱਗੇ ਝੁਕਣ ਲਈ ਬਿਸਤਰੇ ਨੂੰ ਛੱਡ ਦਿੱਤਾ ਅਤੇ ਰੋਇਆ. ਬੁੱਧ ਨੇ ਅਨੰਦ ਨੂੰ ਲੱਭਣ
ਅਤੇ ਉਸਨੂੰ ਵਾਪਸ ਲਿਆਉਣ ਲਈ ਇੱਕ ਭਿਕਸ਼ੂ ਨੂੰ ਭੇਜਿਆ. ਤਦ ਧੰਨ ਧੰਨ ਨੇ ਅਨੰਦ ਨੂੰ
ਕਿਹਾ, ਕਾਫ਼ੀ, ਅਨੰਦ! ਸੋਗ ਨਾ ਕਰੋ! ਕੀ ਮੈਂ ਮੁੱ beginning ਤੋਂ ਇਹ ਨਹੀਂ ਸਿਖਾਇਆ
ਕਿ ਸਭ ਕੁਝ ਪਿਆਰੇ ਅਤੇ ਪਿਆਰੇ ਨਾਲ ਬਦਲਣਾ ਅਤੇ ਵੱਖ ਹੋਣਾ ਚਾਹੀਦਾ ਹੈ? ਉਹ ਸਭ ਜੋ ਜਨਮ
ਲੈਂਦਾ ਹੈ, ਹੋਂਦ ਵਿਚ ਆਉਂਦਾ ਹੈ, ਮਿਸ਼ਰਿਤ ਹੁੰਦਾ ਹੈ, ਅਤੇ ਪਤਨ ਦੇ ਅਧੀਨ ਹੁੰਦਾ
ਹੈ. ਕੋਈ ਕਿਵੇਂ ਕਹਿ ਸਕਦਾ ਹੈ: “ਕੀ ਇਹ ਭੰਗ ਨਹੀਂ ਹੋ ਸਕਦਾ”? ਇਹ ਨਹੀਂ ਹੋ ਸਕਦਾ.


ਅਨੰਦ, ਤੁਸੀਂ ਕਾਰਜ, ਬਚਨ ਅਤੇ ਵਿਚਾਰਾਂ ਵਿੱਚ ਕਾਰਜ-ਰਹਿਤ-ਪਿਆਰ ਨਾਲ ਤਥਾਗਤ ਦੀ ਸੇਵਾ
ਕੀਤੀ ਹੈ; ਦਇਆ ਨਾਲ, ਪ੍ਰਸੰਨਤਾ ਨਾਲ, ਪੂਰੇ ਦਿਲ ਨਾਲ. ਹੁਣ ਤੁਹਾਨੂੰ ਆਪਣੇ ਆਪ ਨੂੰ
ਅਜ਼ਾਦ ਕਰਵਾਉਣ ਲਈ ਯਤਨ ਕਰਨਾ ਚਾਹੀਦਾ ਹੈ. ਧੰਨ ਧੰਨ ਨੇ ਫਿਰ ਦੂਸਰੇ ਇਕੱਠੇ ਹੋਏ
ਭਿਕਸ਼ੂਆਂ ਦੇ ਅੱਗੇ ਆਨੰਦ ਦੀ ਤਾਰੀਫ ਕੀਤੀ.

ਪਰਿਣੀਬਾਨਾ

ਬੁੱਧ ਨੇ
ਅੱਗੇ ਬੋਲਿਆ, ਭਿਕਸ਼ੂਆਂ ਦੇ ਆਦੇਸ਼ਾਂ ਦੇ ਨਿਯਮਾਂ ਦੀ ਪਾਲਣਾ ਕਰਨ ਦੀ ਸਲਾਹ ਦਿੱਤੀ.
ਫਿਰ ਉਸਨੇ ਤਿੰਨ ਵਾਰ ਪੁੱਛਿਆ ਕਿ ਜੇ ਉਨ੍ਹਾਂ ਵਿੱਚੋਂ ਕਿਸੇ ਨੂੰ ਕੋਈ ਪ੍ਰਸ਼ਨ ਹੈ.
ਬਾਅਦ ਵਿਚ ਇਸ ਸੋਚ ਨਾਲ ਪਛਤਾਵਾ ਨਾ ਕਰੋ: “ਮਾਸਟਰ ਸਾਡੇ ਨਾਲ ਇਕ-ਦੂਜੇ ਦੇ ਸਾਮ੍ਹਣੇ
ਸਨ, ਪਰ ਫਿਰ ਵੀ ਅਸੀਂ ਉਸ ਨੂੰ ਪੁੱਛਣ ਵਿਚ ਅਸਫਲ ਰਹੇ.” ਪਰ ਕੋਈ ਬੋਲਿਆ ਨਹੀਂ। ਬੁੱਧ
ਨੇ ਸਾਰੇ ਭਿਕਸ਼ੂਆਂ ਨੂੰ ਭਰੋਸਾ ਦਿਵਾਇਆ ਕਿ ਉਹ ਜਾਗਰੂਕਤਾ ਨਾਲ ਜਾਗ੍ਰਿਤੀ ਦਾ ਅਹਿਸਾਸ
ਕਰਨਗੇ।

ਤਦ ਉਸਨੇ ਕਿਹਾ, ਸਾਰੀਆਂ ਮਿਸ਼ਰਿਤ ਚੀਜ਼ਾਂ ਸੜਨ ਦੇ ਅਧੀਨ ਹਨ. ਲਗਨ ਨਾਲ ਕੋਸ਼ਿਸ਼ ਕਰੋ. ਫਿਰ, ਸਹਿਜਤਾ ਨਾਲ, ਉਹ ਪਰਿਨੀਬਾਨਾ ਵਿਚ ਚਲਾ ਗਿਆ.

84) Classical Sanskrit छ्लस्सिचल् षन्स्क्रित्

https://www.youtube.com/watch?v=2awMeP8N4zE
Lord Buddha Stories - The Final Days (The Life of Buddha)

Geethanjali Kids - Rhymes and Stories
712K subscribers
The calm and compassionate face of the Buddha is known all over the
world. Buddha was a spiritual teacher of ancient India whose ideas on
freeing mankind from sorrow and suffering form the basis of Buddhism.
Buddha was born in the sixth century BC., into a royal family. Known as
Siddhartha, he realized that human life was short and full of sadness.
He found out a path to Enlightenment and spiritual fulfillment. He was
then known as the Buddha,which means “Enlightened One”. For the rest of
his life, the Buddha travelled great distances teaching people about the
“MIDDLE PATH”, the way to end to suffering. He taught the four Noble
Truths of suffering, cause of suffering, end of suffering, and the Path
to do that. Buddhism offers hope and access to spiritual understanding
and satisfaction to everybody. Throughout the world today, people still
follow the teaching of the Buddha.
After teaching ceaselessly for forty five years, Buddha calmly leaves this world…..

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छ्लस्सिचल् षन्स्क्रित् छ्लस्सिचल् षन्स्क्रित्
ह्त्त्प्सः//www.योउतुबे.चोम्/wअत्च्ह्?व्=fYVfO75XXत्Y 8च्

Bउद्धिस्त् डोच्त्रिनेस् - Wहत् इस् णिब्बन?

ह्त्त्पः//www.चोलुम्बिअ.एदु/…/00अम्ब्…/अम्बेद्कर्_बुद्ध/04_04.ह्त्म्ल्…

Oण् णीBBआणा

Wहत् इस् णिब्बन?

1. Oन्चे थे Bलेस्सेद् Lओर्द् wअस् स्तयिन्ग् अत् ष्ह्रवस्ति इन् आनथपिन्दिक’स् आस्ह्रम, wहेरे षरिपुत्त wअस् अल्सो स्तयिन्ग्.
2. ठे Lओर्द्, अद्द्रेस्सिन्ग् थे Bरेथ्रेन्, सैदः “आल्म्स्मेन्, बे ये
पर्तकेर्स् नोत् ओf थे wओर्ल्द्’स् गोओद्स्, बुतोf म्य् दोच्त्रिने; इन्
म्य् चोम्पस्सिओन् fओर् योउ अल्ल् ई अम् अन्xइओउस् तो एन्सुरे थिस्.”
3. ठुस् स्पोके थे Lओर्द्, wहो थेरेउपोन् रोसे अन्द् पस्सेद् तो हिस् ओwन् चेल्ल्.
4. षरिपुत्त रेमैनेद् बेहिन्द्,अन्द् थे Bरेथ्रेन् अस्केद् हिम् तो एxप्लैन् wहत् इस् णिब्बन.
5. ठेन् षरिपुत्त इन् रेप्ल्य् तो थे Bरेथ्रेन् सैदः “Bरेथ्रेन्, क्नोw योउ थत् ग्रेएद् इस् विले, अन्द् विले इस् रेसेन्त्मेन्त्.
6. “टो स्हेद् थिस् ग्रेएद् अन्द्थिस् रेसेन्त्मेन्त्, थेरे इस् थे
ंइद्द्ले Wअय्, wहिच्ह् गिवेस् उस् एयेस् तो सेए अन्द् मकेस् उस् क्नोw,
लेअदिन्ग् उस् ओन् तो पेअचे, इन्सिघ्त्, अwअकेन्मेन्त् wइथ् अwअरेनेस्स्,
अन्द् णिब्बन.
7. “Wहत् इस् थिस् ंइद्द्ले Wअय्?ईत् इस् नौघ्त् बुत्
थे णोब्ले Eइघ्त्-fओल्द् Pअथ् ओf रिघ्त् ओउत्लोओक्, रिघ्त् ऐम्स्,रिघ्त्
स्पेएच्ह्, रिघ्त् अच्तिओन्, रिघ्त् मेअन्स् ओf लिवेलिहोओद्, रिघ्त्
एffओर्त्, रिघ्त् मिन्द्fउल्नेस्स्, अन्द् रिघ्त् चोन्चेन्त्रतिओन्; थिस्,
आल्म्स्मेन् इस् थे ंइद्द्ले Wअय्.
8. “Yएस्, सिर्स्; अन्गेर् इस्
विले अन्द् मलेवोलेन्चे इस् विले, एन्व्य् अन्द् जेअलोउस्य् अरे विले,
निग्गर्द्लिनेस्स् अन्द् अवरिचे अरे विले, ह्य्पोच्रिस्य् अन्द् देचेइत्
अन्द् अर्रोगन्चे अरे विले, इन्fलतिओन्[बोअस्त्fउल्नेस्स्?] इस् विले,
अन्द् इन्दोलेन्चे इस् विले.
9. “Fओर् थे स्हेद्दिन्ग् ओf इन्fलतिओन्
अन्द् इन्दोलेन्चे थेरे इस् थे ंइद्द्ले Wअय्, गिविन्ग् उस् एयेस् तो सेए,
मकिन्ग् उस् क्नोw, अन्द् लेअदिन्ग् उस् ओन् तो पेअचे, इन्सिघ्त्,
अwअक्तेन्मेन्त् wइथ् अwअरेनेस्स्.
10. “णिब्बन–wहिच्ह् इस् नौघ्त् बुत् थत् णोब्ले Eइघ्त्-fओल्द् Pअथ्.”
11. ठुस् स्पोके थे रेवेरेन्द् षरिपुत्त—ग्लद् अत् हेअर्त्, थे
आल्म्स्मेन् रेजोइचेद् अत् wहत् हे हद् सैद्. ठे ऋओओत्स् ओf णिब्बन(2.इ)
1. Oन्चे थे वेनेरब्ले ऋअधचमे तो थे Exअल्तेद् Oने. ःअविन्ग् दोने सो, हे
सलुतेद् थे Exअल्तेद् Oने अन्द्सत् दोwन् ओन् ओने सिदे. षो सेअतेद्, थे
वेनेरब्ले ऋअध थुस् अद्द्रेस्सेद् थेExअल्तेद् Oनेः “Pरय्, Lओर्द्, wहत्
fओर् इस् णिब्बन?”
2. “णिब्बन मेअन्स् रेलेअसेfरोम् पस्सिओन्,” रेप्लिएद् थे Lओर्द्.
3. “Bउत् णिब्बन, Lओर्द्,–wहतिस् थे ऐम् ओf इत्?”
4. “ऋओओतेद् इन् णिब्बन, ऋअध,थे रिघ्तेओउस् लिfए इस् लिवेद्. णिब्बन इस् इत्स् गोअल्. णिब्बन इस् इत्स् एन्द्.”(2.इइ)
1. Oन्चे थे Exअल्तेद् Oने wअस् द्wएल्लिन्ग् अत् ष्ह्रवस्ति, इन् ञेत’स्
ङ्रोवे, अत् आनथपिन्दिक’स् Pअर्क्. ठेन् थे Exअल्तेद् Oने चल्लेद् थे
ब्रेथ्रेन्, सयिन्ग्, “Bरेथ्रेन्.” “Yएस्, Lओर्द्,” रेप्लिएद् थोसे
ब्रेथ्रेन् तो थे Exअल्तेद् Oने. ठे Exअल्तेद् Oने थुस् स्पकेः
2. “डो ये बेअर् इन् मिन्द्, ब्रेथ्रेन्,थे Fइवे Fएत्तेर्स् थत् बिन्द् तो थे लोwएर् wओर्ल्द्, अस् तौघ्त् ब्य् मे?”
3. Wहेरेउपोन् थे वेनेरब्ले ंअलुन्क्यपुत्त सैद् थिस् तो थे Exअल्तेद् Oने ः
4. “ई, Lओर्द्, बेअर् इन् मिन्द् थोसे Fइवे Fएत्तेर्स्.”
5. “आन्द् होw, ंअलुन्क्यपुत्त,दो योउ बेअर् थेम् इन् मिन्द्?”
6. ” ई बेअर् इन् मिन्द्, Lओर्द्,थे विएw ओf बोद्य्होओद्, अस् तौघ्त्
ब्य् थे Exअल्तेद् Oने; अन्द् wअवेरिन्ग्, अन्द् थे मोरल् तैन्त् ओf
देपेन्देन्चे ओन् रिते अन्द् रितुअल्, थे एxचितेमेन्त् ओf सेन्सुअल्
देलिघ्त्, अन्द् मलेवोलेन्चे, तौघ्त् ब्य् थे Exअल्तेद् Oने अस् fएत्तेर्स्
थत् बिन्द् तो थे लोwएर् wओर्ल्द्. ठेसे अरे थे Fइवे Fएत्तेर्स् थत् ई
बेअर् इन् मिन्द्, Lओर्द्.”
7. “आस् तौघ्त् fओर् wहोम्,
ंअलुन्क्यपुत्त,दो योउ बेअर् इन् मिन्द् थेसे Fइवे Fएत्तेर्स्? Wइल्ल् नोत्
थे wअन्देरेर्स् ओf ओथेर् विएwस् रेप्रोअच्ह् योउ, उसिन्ग् थे परब्ले ओf अ
तेन्देर् बब्य् fओर् थेइर् रेप्रोअच्ह् अन्द् सयिन्ग् थुसः
8.
“‘Bउत्, ंअलुन्क्यपुत्त, थेरेचन् बे नो बोद्य्होओद् fओर् अ तेन्देर्
बब्य्-बोय्, दुल्ल् ओf wइत्स् अन्द् ल्यिन्ग् ओन् हिस्बच्क्. ःओw, थेन्,
चन् थेरे अरिसे इन् हिम् अन्य् विएw ओf बोद्य्होओद्? Yएत् थेरेइस् इन्देएद्
लतेन्त् इन् हिम् अ तेन्देन्च्य् तो थे विएw ओf बोद्य्होओद्.
9.
“‘Lइकेwइसे, ंअलुन्क्यपुत्त,थेरे चन् बे नो मेन्तल् चोन्दितिओन्स् fओर् अ
तेन्देर् बब्य्-बोय्, दुल्ल् ओf wइत्स् अन्द्ल्यिन्ग् ओन् हिस् बच्क्. ःओw,
थेन्, चन् थेरे बे इन् हिम् अन्य् wअवेरिन्ग् ओf मेन्तल्चोन्दितिओन्स्?
Yएत् थेरे इस् इन् हिम् अ लतेन्त् तेन्देन्च्य् तो wअवेरिन्ग्.
10.
“‘षो अल्सो, ंअलुन्क्यपुत्त,हे चन् हवे नो मोरल् प्रच्तिचे. ःओw, थेन्, चन्
थेरे बे इन् हिम् अन्य् मोरल्तैन्त् ओf देपेन्देन्चे ओन् रिते अन्द्
रितुअल्? Yएत् हे हस् अ लतेन्त् तेन्देन्च्य् थेरेतो.
11. “‘आगैन्,
ंअलुन्क्यपुत्त,थत् तेन्देर् बबे हस् नो सेन्सुअल् पस्सिओन्स्. ःओw, थेन्,
चन् बे क्नोwन् थे एxचितेमेन्तोf सेन्सुअल् देलिघ्त्? Bउत् थे तेन्देन्च्य्
इस् थेरे.
12. “‘Lअस्त्ल्य्, ंअलुन्क्यपुत्त,fओर् थत् तेन्देर् बबे
बेइन्ग्स् दो नोत् एxइस्त्. ःओw थेन् चन् इत् हर्बोउर्
मलेवोलेन्चेअगैन्स्त् बेइन्ग्स्? Yएत् थे तेन्देन्च्य् थेरेतो इस् इन्
हिम्.’
13. “णोw, ंअलुन्क्यपुत्त, wइल्ल्नोत् थोसे wअन्देरेर्स् ओf
ओथेर् विएwस् थुस् रेप्रोअच्ह् योउ, उसिन्ग् fओर् थेइर् रेप्रोअच्ह्थे
परब्ले ओf थत् तेन्देर् बब्य्-बोय्?”
14. Wहेन् थिस् wअस् सैद्,
थेवेनेरब्ले आनन्द थुस् अद्द्रेस्सेद् थे Exअल्तेद् Oनेः “णोw इस् थे तिमे,
Exअल्तेद्Oने. O Wअय्fअरेर्, नोw इस् थे तिमे fओर् थे Exअल्तेद् Oने तो
सेत्.”
ठे Lअस्त् डय्स् ओf थे Bउद्ध

Pअरिनिब्बनः ःओw थे
ःइस्तोरिचल् Bउद्ध Eन्तेरेद् णिब्बन ठिस् अब्रिद्गेद् अच्चोउन्त् ओf थे
हिस्तोरिचल् Bउद्ध’स् पस्सिन्ग् अन्द् एन्त्र्य् इन्तो णिब्बन इस् तकेन्
प्रिमरिल्य् fरोम् थे ंअह-परिनिब्बन षुत्त, त्रन्स्लतेद् fरोम् थे Pअलि
ब्य् षिस्तेर् Vअजिर & Fरन्चिस् ष्तोर्य्. Oथेर् सोउर्चेस्
चोन्सुल्तेद् अरे Bउद्ध ब्य् Kअरेन् आर्म्स्त्रोन्ग् (Pएन्गुइन्, 2001)
अन्द् Oल्द् Wहिते छ्लोउद्स् ब्य् ठिच्ह् ण्हत् ःअन्ह्(Pअरल्लx Pरेस्स्,
1991).

Fओर्त्य्-fइवे येअर्स् हद् पस्सेद् सिन्चे थे Lओर्द्
Bउद्ध’स् अwअकेन्मेन्त् wइथ् अwअरेनेस्स्, अन्द् थे Bलेस्सेद् Oने wअस् 80
येअर्स् ओल्द्. ःए अन्द् हिस् मोन्क्स् wएरे स्तयिन्ग् इन् थे विल्लगे ओf
Bएलुवगमक (ओर् Bएलुव), wहिच्ह् wअस् नेअर् थे प्रेसेन्त्-दय् चित्य् ओf
Bअस्रह्, Bइहर् स्तते, नोर्थेअस्त् ईन्दिअ. ईत् wअस् थे तिमे ओf थे
मोन्सोओन् रैन्स् रेत्रेअत्,wहेन् थे Bउद्ध अन्द् हिस् दिस्चिप्लेस्
स्तोप्पेद् त्रवेलिन्ग्.

Lइके अन् Oल्द् छर्त्

Oने दय् थे
Bउद्ध अस्केद् थे मोन्क्स् तो लेअवे अन्द् fइन्द् ओथेर् प्लचेस् तो स्तय्
दुरिन्ग् थे मोन्सोओन्. ःए wओउल्द् रेमैन् इन् Bएलुवगमक wइथ् ओन्ल्य् हिस्
चोउसिन् अन्द् चोम्पनिओन्, आनन्द. आfतेर् थे मोन्क्स् हद् लेfत्, आनन्द
चोउल्द् सेए थत् हिस् मस्तेर् wअस् इल्ल्. ठे Bलेस्सेद् Oने, इन् ग्रेअत्
पैन्, fओउन्द् चोम्fओर्त् ओन्ल्य् इन् देएप् मेदिततिओन्. Bउत् wइथ् थे
स्त्रेन्ग्थ् ओf wइल्ल्, हे ओवेर्चमे हिस् इल्ल्नेस्स्.

आनन्द wअस्
रेलिएवेद् बुत् स्हकेन्. Wहेन् ई सw थे Bलेस्सेद् Oने’स् सिच्क्नेस्स्
म्य् ओwन् बोद्य् बेचमे wएअक्, हे सैद्. Eवेर्य्थिन्ग् बेचमे दिम् तो मे,
अन्द् म्य् सेन्सेस् fऐलेद्. Yए ई स्तिल्ल् हद् सोमे चोम्fओर्त् इन् थे
थोउघ्त् थत् थे Bलेस्सेद् Oने wओउल्द् नोत् चोमे तो हिस् fइनल् पस्सिन्ग्
अwअय् उन्तिल् हे हद् गिवेन् सोमे लस्त् इन्स्त्रुच्तिओन्स् तो हिस्
मोन्क्स्.

ठे Lओर्द् Bउद्ध रेस्पोन्देद्, Wहत् मोरे दोएस् थे
चोम्मुनित्य् ओf मोन्क्स् एxपेच्त् fरोम् मे, आनन्द? ई हवे तौघ्त् थे धम्म
ओपेन्ल्य् अन्द् चोम्प्लेतेल्य्. ई हवे हेल्द् नोथिन्ग् बच्क्, अन्द् हवे
नोथिन्ग् मोरे तो अद्द् तो थे तेअच्हिन्ग्स्. आ पेर्सोन् wहो थोउघ्त् थे
सन्घ देपेन्देद् ओन् हिम् fओर् लेअदेर्स्हिप् मिघ्त् हवे सोमेथिन्ग् तो
सय्. Bउत्, आनन्द, थे टथगत हस् नो सुच्ह् इदेअ, थत् थे सन्घ देपेन्द्स् ओन्
हिम्. षो wहत् इन्स्त्रुच्तिओन्स् स्होउल्द् हे गिवे?

णोw ई अम्
fरैल्, आनन्द, ओल्द्, अगेद्, fअर् गोने इन् येअर्स्. ठिस् इस् म्य्
एइघ्तिएथ् येअर्, अन्द् म्य् लिfए इस् स्पेन्त्. ंय् बोद्य् इस् लिके अन्
ओल्द् चर्त्, बरेल्य् हेल्द् तोगेथेर्.

ठेरेfओरे, आनन्द, बे
इस्लन्द्स् उन्तो योउर्सेल्वेस्, रेfउगेस् उन्तो योउर्सेल्वेस्, सेएकिन्ग्
नो ओथेर् रेfउगे; wइथ् थे ढम्म अस् योउर् इस्लन्द्, थे ढम्म अस् योउर्
रेfउगे, सेएकिन्ग् नो ओथेर् रेfउगे.

आत् थे छपल ष्ह्रिने


षोओन् अfतेर् हे हद् रेचोवेरेद् fरोम् हिस् इल्ल्नेस्स्, थे Lओर्द् Bउद्ध
सुग्गेस्तेद् हे अन्द् आनन्द स्पेन्द् थे दय् अत् अ स्ह्रिने, चल्लेद् थे
छपल ष्ह्रिने. आस् थे त्wओ एल्देर्ल्य् मेन् सत् तोगेथेर्, थे Bउद्ध
रेमर्केद् उपोन् थे बेऔत्य् ओf थे स्चेनेर्य् अल्ल् अरोउन्द्. ठे Bलेस्सेद्
Oने चोन्तिनुएद्, Wहोसोएवेर्, आनन्द, हस् पेर्fएच्तेद् प्स्य्च्हिच्
पोwएर् चोउल्द्, इf हे सो देसिरेद्, रेमैन् इन् थिस् प्लचे थ्रोउघोउत् अ
wओर्ल्द्-पेरिओद् ओर् उन्तिल् थे एन्द् ओf इत्. ठे टथगत, आनन्द, हस् दोने
सो. ठेरेfओरे थे टथगत चोउल्द् रेमैन् थ्रोउघोउत् अ wओर्ल्द्-पेरिओद् ओर्
उन्तिल् थे एन्द् ओf इत्.

ठे Bउद्ध रेपेअतेद् थिस् सुग्गेस्तिओन् थ्रेए तिमेस्. आनन्द, पोस्सिब्ल्य् नोत् उन्देर्स्तन्दिन्ग्, सैद् नोथिन्ग्.


ठेन् चमे ंअर, थे एविल् ओने, wहो 45 येअर्स् एअर्लिएर् हद् त्रिएद् तो
तेम्प्त् थे Bउद्ध अwअय् fरोम् अwअकेन्मेन्त् wइथ् अwअरेनेस्स्. Yओउ हवे
अच्चोम्प्लिस्हेद् wहत् योउ सेत् ओउत् तो दो, ंअर सैद्. ङिवे उप् थिस् लिfए
अन्द् एन्तेर् Pअरिनिब्बन [चोम्प्लेते णिब्बन] नोw.

ठे Bउद्ध ऋएलिन्qउइस्हेस्


ःइस् Wइल्ल् तो Lइवे डो नोत् त्रोउब्ले योउर्सेल्f, Eविल् Oने, थे Bउद्ध
रेप्लिएद्. ईन् थ्रेए मोन्थ्स् ई wइल्ल् पस्स् अwअय् अन्द् एन्तेर् णिब्बन.

ठेन् थे Bलेस्सेद् Oने, च्लेअर्ल्य् अन्द् मिन्द्fउल्ल्य्,
रेनोउन्चेद् हिस् wइल्ल् तो लिवे ओन्. ठे एअर्थ् इत्सेल्f रेस्पोन्देद्
wइथ् अन् एअर्थ्qउअके. ठे Bउद्ध तोल्द् थे स्हकेन् आनन्द अबोउत् हिस्
देचिसिओन् तो मके हिस् fइनल् एन्त्र्य् इन्तो णिब्बन इन् थ्रेए मोन्थ्स्.
आनन्द ओब्जेच्तेद्, अन्द् थे Bउद्ध रेप्लिएद् थत् आनन्द स्होउल्द् हवे मदे
हिस् ओब्जेच्तिओन्स् क्नोwन् एअर्लिएर्, अन्द् रेqउएस्तेद् थे टथगत रेमैन्
थ्रोउघोउत् अ wओर्ल्द्-पेरिओद् ओर् उन्तिल् थे एन्द् ओf इत्.

टो Kउस्हिनर


Fओर् थे नेxत् थ्रेए मोन्थ्स्, थे Bउद्ध अन्द् आनन्द त्रवेलेद् अन्द्
स्पोके तो ग्रोउप्स् ओf मोन्क्स्. Oने एवेनिन्ग् हे अन्द् सेवेरल् ओf थे
मोन्क्स् स्तयेद् इन् थे होमे ओf छुन्द, थे सोन् ओf अ गोल्द्स्मिथ्. छुन्द
इन्वितेद् थे Bलेस्सेद् Oने तो दिने इन् हिस् होमे, अन्द् हे गवे थे Bउद्ध अ
दिस्ह् चल्लेद् सुकरमद्दव. ठिस् मेअन्स् “मुस्ह्रोओम्स्’ सोfत् fओओद्.” णो
ओने तोदय् इस् चेर्तैन् wहत् थिस् मेअन्स्. ईत् wअस् मुस्ह्रोओम्स्
दिस्ह्.

Wहतेवेर् wअस् इन् थे सुकरमद्दव, थे Bउद्ध इन्सिस्तेद् थत्
हे wओउल्द् बे थे ओन्ल्य् ओने तो एअत् fरोम् थत् दिस्ह्. Wहेन् हे हद्
fइनिस्हेद्, थे Bउद्ध तोल्द् छुन्द तो बुर्य् wहत् wअस् लेfत् सो थत् नो
ओने एल्से wओउल्द् एअत् इत्.

ठत् निघ्त्, थे Bउद्ध सुffएरेद्
तेर्रिब्ले पैन् अन्द् द्य्सेन्तेर्य्. Bउत् थे नेxत् दय् हे इन्सिस्तेद्
इन् त्रवेलिन्ग् ओन् तो Kउस्हिनर, लोचतेद् इन् wहत् इस् नोw थे स्तते ओf
ऊत्तर् Pरदेस्ह् इन् नोर्थेर्न् ईन्दिअ. Oन् थे wअय्, हे तोल्द् आनन्द नोत्
तो ब्लमे छुन्द fओर् हिस् देअथ् .


89) Classical Sindhi,

https://www.youtube.com/watch?v=K_yUnv3BbG0
پوء آخرت جو نعمت جي Pureland جي ٻڌ Amitābha سوتر جي ڳالھائيندو Sindhi Sub Language

89) Classical Sindhi،

https://www.youtube.com/watch؟v=fYVfO75XXtY 8c

ٻڌندڙ عقيدن جو نببا ڇا آهي؟

http://www.columbia.edu/…/00amb.…/ambedkar_buddha/04_04.html

پر ارباب

نبيبا ڇا آهي؟

1. هڪ دفعو جڏهن برڪت وارو رب اناتپاٺڪا جي عاشق ۾ شاورستي ۾ رهي، جتي سرپوتا به رهي پيو.
2- برنرن کي خطاب ڪندي چيو ته “اي انسانو! توهان دنيا جي سامان جو حصو نه
ڪريو، منهنجي تعليم جو اظهار ڪريو، منهنجي شفقت ۾ توهان سڀني لاء، مان
سمجهان ٿو ته هن کي يقين ڏيان ٿو.”
3- ھن ڳالھہ خداوند کي چيو، جنھن جو اھو گلاب ھو ۽ پنھنجي سيل تي گذري ويو.
4. سرپوت جي پويان رهي، ۽ ڀائرن کيس ٻڌايو ته نبن جو ڇا بيان ڪرڻ لاء.
5. پوء ڀائرن جي جواب ۾ سرپوتا چيو ته “ڀائرن، توهان کي خبر آهي ته لالچ خشڪ آهي، ۽ خشڪ محيط آهي.
“هن لالچ کي وسعت ڏيڻ ۽ ان جي استحڪام لاء، ماڊل رستو آهي، جيڪو اسان کي
اکين سان ڏسڻ ۽ اسان کي معلوم ڪري ٿو، اسان کي امن، بصيرت، بيچاري سان
بيجاري ۽ نببا ڏيڻ جي جڳهه تي.
7- “ڇا اهو وچولي طريقو آهي؟ اهو رڳو
ناهي پر صحيح نظر، حق جو مقصد، صحيح تقرير، صحيح عمل، معيشت جي صحيح حق،
صحيح ڪوشش، صحيح ذهني ۽ حق جي تلقين آهي؛ هي، Almsmen اهو وچولو رستو آهي.
8- ھائو، وارث؛ ڪاوڙجي رھيو آھي ۽ غفلت خشڪ آھي، حسد ۽ حسد خشڪ آھن،
ھميشھگي ۽ محتاج خشڪ آھن، منافقت ۽ غفلت ۽ سرڪشي آھن، افراط زر (افتراح).
9- “انفرافيشن ۽ بدمعاش جي ختم ٿيڻ لاء ماڊل رستو آھي، اسان کي ڏسڻ لاء
اکيون ڏيون، اسان کي معلوم ڪرڻ، ۽ اسان کي امن، بصيرت، شعور سان بيماري ڪرڻ
جي لاء اسان جي مدد ڪري.
10. “نبيانا” جيڪو نه رڳو آهي پر نوبل اٺن واٽ. “
11. اھڙي طرح سرپتا جي خوشخبري سان دل ۾ خوش ٿيو، الامسمن جيڪي پنھنجي چوڻ تي خوش ٿيا. ربيب جو نڀا (2i)
1. هڪ ڀيرو جيڪو معزز راضام کي بلند اڪيلو ڏانهن آهي. ائين ٿيڻ کان پوء،
هو سڀ کان وڌيڪ ايشيا کي سلام ڪري ڇڏيائين. تنهن ڪري ويهندڙ، اهڙيء طرح
معتدل ردا ڳالهين کي هڪ خطاب ڪيو: “دعا، رب، نبن لاء ڇا آهي؟”
2. “نبنانا جوش جذبو ڇڏڻ جو مطلب آهي،” رب جواب ڏنو.
3. “پر نبيا، رب، ان جو مقصد ڇا آهي؟”
4. “نبنبا ۾ روهڙي، ردا، صالح زندگي گذاريندو آهي. نبيانا پنهنجو مقصد آهي، نبيانا پنهنجي پڇاڙي آهي.” (2)
1. هڪ ڀيرو مٿاهون هڪ جتن گيرو ۾ اناتپاڊيڪا جي پارڪ ۾، شوروستي ۾ رهندي
هئي. پوء ھو ھڪڙي ڀائرن کي سڏيو تہ “ڀائرن”. “ها، رب،” انهن ڀائرن کي سڀني
کان وڌيڪ جواب ڏنو. اھڙيء ريت ھڪڙي ڳالھھ چئي:
2- ڇا توهان سوچيو ٿا ته ڀائر، ڀائرن، پنج فٽر جيڪي دنيا جي تابع ڪن ٿا، جيئن مون کي سيکاريندا؟ “
3- جتي خوشامد مالونڪيپتاٽا سڀ کان وڌيڪ چيو:
4- “اي منهنجا رب، انهن پنجن فڪرن کي ذهن ۾ رک.”
5- “۽ ڪيئن، مالونڪيپتاٽا، ڇا توهان انهن کي ذهن ۾ برداشت ڪري رهيا آهيو؟”
.6 “مان ذهن ۾ کڻندو آهيان، رب، جسم جي بيماري جو، جيئن عظيم اڪيلو پاران
سيکاريو ويو آهي، ۽ ضعيف ۽ راحت ۽ رسم پر انحصار جي اخلاقي داني، جذبي
نعمت، ۽ غلبي جو مظاهرو، عرش عظيم ڇاڪاڻ ته اهي جاندار جيڪي دنيا جي ڪن ٿا
ڪن، اهي اهي پنج فٽر آهن جنهن کي مان ذهن ۾ رکندو آهيان.
7. “جيئن ته
سيکاريو، ماليونڪيکاپتا، توهان اهي پنفرمن کي ياد رکون ٿا؟ ڇا توهان کي
تنقيد ڪرڻ ۽ ان کي بيان ڪرڻ لاء ٽینڈر ٻار جي مثال کي استعمال ڪندي، ٻين
نظرن جي حيرانگي نه ٿينديون.
8- پر، پر، ملونيڪيپاٽا، هڪ ٻار جي
ڇوڪرو، گفا جي گندگي ۽ ڀڃڪڙي لاء ٻڏڻ جي ڪا به بيٺل نه هوندي آهي، پوء ڪيئن
هن جي جسم ۾ بيهي ڏسڻ ۾ اچي سگهي ٿي؟ جسماني جو منظر.
9- ساڳئي طرح،
ملونيڪيپاٽا، ٿلهي ٻار جي ڇوڪر لاء، ذهني گونگي ۽ ان جي پٺي تي ذهني حالتن ۾
ڪو به ذهني حالت نه ٿي سگهي، پوء ڪيئن ذهني حالتن ۾ ڪا به رڪاوٽ ٿي سگهي
ٿي؟ تڪليف جو لاڙو.
10. “اهو پڻ، مالونڪيڪتاٽا، هن کي اخلاقي طريقي
سان نه ٿي سگهي، ڪيئن، پوء هن ۾ ڪنهن به رسم ۽ رسم تي انحصار جي اخلاقي
اخلاقي طور تي نه ٿي سگهي؟
11- “ٻيهر ٻيهر، ملونڪيڪيپاٽا، جيڪا ٺهيل
بيبي جي غير معمولي جذبي ناهي. ڪئين، پوء، جذباتي جذبي خوشبو معلوم ٿي
سگهجي ٿو؟ پر رجحان موجود آهي.
12. “آخرڪار، ملونڪيڪيپاٽا، جيڪي ٺهيل
بيبي جانور لاء موجود نه آهن. انهي کان پوء ان کي ڪهڙو ميزولولنس گينگ کان
ڪيئن برداشت ڪري سگهي ٿو؟
13. “هاڻي، مالونڪيڪيپتا، ٻين نظرن جي انهن
حيرانگارن کي اهڙيء طرح نه ڇڏيندو، ان ڪري ان ٽيللي ٻار جي ڇوڙ جي مثال کي
رد ڪرڻ لاء استعمال ڪندي؟”
14- جڏهن هن کي چيو ويو ته، منحصر آندل
اهڙي طرح عالي هڪ کي خطاب ڪيو: “هاڻي وقت آهي، ExaltedOne O Wayfarer، اب
مقرر ڪيل هڪ لاء وقت آهي.”

مهاتما جو آخري ڏينهن آهي


پرينببانا: ڪيئن تاريخي مهاتما نببا نالي ڪائنات جي هن مهاتما ٻڌن ٿا، جيڪو
تاريخي مهاتما نبيبا جي گزر ۽ داخلا مان ورتو ويو آهي، خاص طور تي مها
پرينبباانا سوت مان ورتو ويو آهي، جيڪا پالي کان ڀيٽي وجيرا ۽ فرانسس ڪهاڻي
طرفان ترجمو ڪيو ويو آهي. ٻيا ذريعا صلاح ڪيا ويا آهن مهاتما ٻڌن ڪرن
آرمرٽونگ (پينگوئن، 2001) ۽ پراڻي وائيل بادل هوچ نتن هون (پارلاڪس پريس،
1991).

پنجن سالن کان خداوند بدحالي جي بيداريء کان آگاهي سان گڏ
گذري چڪو هو، ۽ برڪت وارو هڪڙو 80 سال هو. هن ۽ سندس فقير بيلوگامڪا (يا
بيلو) جي ڳوٺ ۾ رهندڙ هئا، جيڪو هندستان جي نوآباديه بصره، بهره واري
موجوده شهر جي ويجهو هو. اهو وقت چوماسي مينهن جي پٺتي جو وقت هو، جڏهن ٻڌ
ڌرم ۽ سندس شاگرد شاگردن کي روڪي ڇڏيو.

هڪ پراڻي ڪارٽ وانگر


هڪ ڏينهن اهو مهاتما ٻڌ ڌرم کي چيو هو ته ٻاهران رهڻ ۽ ٻين هنڌن جو مينهن
دوران رهڻ لاء ڳولي. هن صرف بيلوگامڪا ۾ صرف پنهنجي پيزن ۽ ساٿين سان گڏ
رهندا هئا، آنند. فقير کي ڇڏي ڇڏي ويو، آنند ڏسي سگهيو ته سندس ماسٽر بيمار
هو. برڪت وارو، وڏي درد ۾، صرف گہرے مراقبت ۾ آرام سان مليو. پر زور جي
طاقت سان، هن پنهنجي بيمار مٿان غالب ٿي.

آنند راضي ڪئي وئي پر
ڇڪايو ويو. جڏهن ڏٺم ته مون کي برڪت وارو هڪ بيمار منهنجي جسم جو ڪمزور ٿي
ويو، هن چيو. هر شيء مون ڏانهن هلي ٿي، ۽ منهنجي حسيس ناڪام ٿي. توهان اڃا
به هن سوچ ۾ ڪجهه آرام ڪيو هو ته برڪت وارو هڪ فائنل تائين نه اچي ها
جيستائين هن پنهنجي فقير کي ڪجهه هدايت ڏني هئي.

خداوند بدھ کي جواب
ڏنو، فقير جي جماعت ڪهڙي مون کان اميد رکي ٿو، آنند؟ مون کي ڌماڪي ۽ مڪمل
طور تي ديوما سيکاريو آهي. مون کي ڪجھ به واپس نه ورتو آهي، ۽ تعليم حاصل
ڪرڻ لاء وڌيڪ ڪجهه به نه آهن. هڪ شخص جيڪو سوچي سمجهي ٿو ته هن جي اڳواڻي
لاء هن تي ٻڌل هجي، ڪجهه چئي سگهي ٿي. پر، آنند، تاتاگا کي اهڙي ڪا به خيال
ناهي، سانگ سندس منحصر آهي. تنهن کان پوء هن کي هدايت ڏيڻ گهرجي؟


هاڻي آء ڪمزور آهيان، انهن، پوڙهن سالن جي عمر ۾. هي منهنجو اٺ سال آهي، ۽
منهنجي زندگي گذاري آهي. منهنجو جسم هڪ پراڻي ڪارڊن وانگر آهي، محض گڏ سان
گڏ گڏوگڏ.

تنھنڪري، پاڻ لاء ھڪڙو ھميشہ آھيو، پاڻ ڏانھن ھڪڙو پناھ
وٺن، ٻيو ڪو پناھ گھرڻ وارو نه آھي. گھوام سان توهان جي ٻيٽ جي حيثيت سان،
توهان جي پناهگيرن لاء ڌام، ٻي پناهگيرن کانسواء ٻيو ڪو ڳولڻ نه گهرجي.

ڪئپالا جي مقبري تي


هن پنهنجي بيماريء کان جلدي جلدي کان پوء، خداوند بدوٽا اهو مشاهدو ڪيو ته
هن ۽ انڌا اڄڪلهه تي گذاري، جنهن کي ڪئپلا مقبري سڏيو ويو. جيئن ٻه بزرگ
ماڻهون گڏجي گڏ ٿيا، بوهما سڄي ڀرسان ڏسڻ واري حسن جي حوالي ڪيو. برڪت ون
نے جاري رکھی، “جو بھی، انا، نے نفسی طاقت کو پورا کیا ہے، اگر وہ چاہتا ہے
تو، دنیا بھر میں یا اس کے اختتام تک اس جگہ میں رہیں. تاتاگا، آنند، ائين
ڪيو آهي. تنهن ڪري تتاگا سڄي دنيا جي عرصي دوران يا ان جي آخر تائين رهي
سگهي ٿو.

مهاتما ٻڌ هن تجويز کي ٽي دفعا بار بار ڪيو. ممڪن، ممڪن نه سمجهي، ڪجھ به نه چيو.


ان کان پوء مارا آيو، برائي هڪ، جيڪو 45 سال اڳ، بڌا بگاڙ کان بيزار ٿي بي
خبر بگاڙ سان پريشان ڪرڻ جي ڪوشش ڪئي. ڇا توهان جيڪي ڪم ڪرڻ لاء سيٽ ڪيو
آهي، مارا چيو. هن زندگي کي ڇڏي ڏيو ۽ پرينببانا [نبانن مڪمل] هاڻي داخل
ڪريو.

مهاتما گوتم

هن کي پنهنجي پاڻ کي مصيبت نه رکڻ جي ڪوشش ڪندو، ايلي هڪ، بھودا جواب ڏنو. ٽن مهينن ۾ آء نيندان داخل ٿيو ۽ داخل ٿيو.


پوء سڀيئي برڪت وارو، واضح ۽ ذهني طور تي هن جيئڻ جو ارادو ڪيو. زمين خود
هڪ زلزلي سان جواب ڏنو. مهاتما ٻڌ ڌرم انڌا پنهنجي ٽن مهينن ۾ پنهنجي آخري
داخل ٿيڻ جو فيصلو ڪرڻ بابت ٻڌايو. اناندا اعتراض ڪيو، ۽ مهاتما ٻڌ چيو ته
آنند پنهنجي اعتراضات اڳ ۾ ڄاڻڻ گهرجي، ۽ تاتاگاتا سڄي دنيا جي دوران يا ان
جي آخر تائين سڄي عرصي ۾ رهي.

ڪشينارا ڏانهن

ايندڙ ٽن مهينن
لاء، بڌا ۽ انڌا سفر ڪئي ۽ فقير جي گروهن سان ڳالهايو. هڪ شام شام ۽
ڪيترائي فقير سيجو جي گهر ۾ رھيو، ھڪڙو سونھن جي پٽ. سيڊو کي برڪت واري هڪ
کي دعوت ڏني ته هن جي گھر ۾ ڊائن، ۽ هن مهاتما گوتم کي سوڪرامادا سڏيو
ويندو هو. ان جو مطلب “مشروم” نرم کاڌو. ” ڪوبه اهڙو ڪوبه يقين آهي ته هن
جو مطلب ڇا آهي. اهو مشغول خانو هو.

باقي sukaramaddava ۾ هو، بڌا
اصرار ڪيو ته هو هن ڊڪ مان کائڻ لاء واحد هوندو. جڏهن هو ختم ٿي چڪو هو ته
مهاتما گوتا کي ڪوري دفن ڪيو ويو هو ته ڇا ڇڏي ويو آهي ته هو ٻئي ڪنهن کي
کائي نه سگهندو.

انهي رات، مهاتما گوتا سخت درد ۽ ڏڪشنري جو شڪار
ٿيو. پر ايندڙ ڏينهن هن تي زور ڀريو ڪشينارارا ته سفر ڪري، جو هاڻي اتر
هندستانमा उत्तर प्रदेश राज्यमा छ. رستي تي، هن آنند کي ٻڌايو ته ڪئنڊا
پنهنجي موت جي ذميواري نه ڪري.

ڪشور ۽ سندس فقير ڪشيناارا ۾ سال جي
هڪ وڻ وٽ آيا. مهاتما ٻڌا انڌا کي چيو ته وڻن جي وچ ۾ وڻن جي وچ ۾ سوچي
تيار ڪن. مان ٿڪجي پيو آهيان ۽ ڪوڙ ڳالهائڻ چاهي ٿو، هن چيو. جڏهن سوف تيار
ٿي وئي ته، مهاتما پنهنجي ساڄي پاسي تي، هڪ ٻئي تي هڪٻئي تي هٿ رکي، هن جي
مٿو هٿ سان ساڄي هٿ ڪري. ان کان پوء سالي وڻن جو ٻيلو ڪيو ويو آهي،
جيتوڻيڪ اهو سندن موسم نه هو، مهاتما ٻڌ ڳاڙهي پنڌن تي ٻڌل هئي.


مهاتما ٻڌ پنهنجي وقت گذرڻ لاء ڳالهائيندو هو. هڪڙي موقعي تي آننڊ هڪ
دروازه جي پوسٽ خلاف ڦهلائڻ کان روڪي ڇڏيو ۽ روئي ٿي. مهاتما ٻڌ جي هڪ آنند
موڪلي ۽ آنند ڳولڻ لاء کيس واپس آڻيو. پوء اھو برڪت وارو ھڪڙو چيو تہ
“ڏاڍو، آنند! غمگين نه ڪريو! ڇا مون کي شروعات کان ئي سيکاريو ويو آهي ته
سڀني سان گڏ پيارا ۽ محبوب تبديل ٿيڻ ۽ جلوس ٿيڻ گهرجي. اهو ڄائو جيڪو پيدا
ٿئي ٿو، ٿي اچي رهيو آهي، مرڪب آهي، ۽ ماتحت جي تابع آهي. اهو ڪيئن چئي
سگهي ٿو: “ڇا ٺهڪائڻ وارو ناهي”؟ هي نه ٿي سگهي.

انا، آپ تھاگتا
سان، الفاظ، ۽ سوچ ۾ شفقت سان خدمت ڪئي. خوشخبري ڏيندڙ، خوشگوار. هاڻي
توهان کي پنهنجو پاڻ کي آزاد ڪرڻ جي ڪوشش ڪرڻ گهرجي. برڪت وارو هڪڙو وري
انڌي کي ٻين گڏڙن فقير جي اڳيان پيش ڪيو.

پرينببانا

مهاتما
گوتم کي وڌيڪ ٻڌايو ته، فقير کي مشڪلاتن جي حڪم سان قاعدو رکڻ جي صلاح ڏني.
پوء هن ٽي دفعا پڇيو ته انهن مان ڪنهن به سوال ڪيو. ان جي پڇاڙي تي پوئتي
پڇيو وڃي: “ماسٽر اسان سان منهن ڪيو ويو آھي، منهن تي سامھون ھو اسان کي ان
کان پڇڻ ۾ ناڪام ٿيو.” پر ڪو به ڳالهائڻ نه ڏنو. مهاتما ٻڌ جي سڀني معزز
کي يقين ڏياريو ته اهي شعور سان گڏوگڏ جذباتي محسوس ڪن ٿا.

ان کان پوء هن چيو ته، سڀئي مرتب ڪيل شيون ماکيء جي تابع آهن. حيرت سان هلايو. ان کان پوء، هو سيراب ۾، پر پارببانا ۾ گذري ويو.

Buddhism Increased
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VietNam: Nam Mô A Di Đà Phật
English: Namo Amitabha Buddha
Afrikaans: Namo Amitabha Boeddha
Albanian: Namo Amitabha Buda
Amharic: ናሞ አሚታባ ቡዳ
Arabic: نامو أميتابها بوذا
Armenian: Namo Ամիտաբհա Բուդդա
Azerbaijani: Namo Amitabha Buddha
Bangla: নামা অমিতাভ বুদ্ধ
Basque: Namo Amitabha Buda
Belarusian: Намо Буда Амітабх
Bosnian: Namo Amitabha Buda
Bulgarian: Намо Амитаба Буда
Burmese (Myanmar): Namo Amitabha buddh
Catalan: Namo Amitabha Buda
Cebuano: Namo Amitabha Buddha
Corsican: Namo Amitabha Buddha
Croatian Namo Amitabha Buddha
Czech: Namo Amitabha Buddha
Danish: Namo Amitabha Buddha
Dutch: Namo Amitabha Boeddha
Esperanto: Namo Amitabha Budho
Estonian: Namo Amitabha Buddha
Filipino: Namo Amitabha Buddha
Finnish: Namo Amitabha Buddha
French: Namo Amitabha Bouddha
Galician: Namo Amitabha Buddha
Georgian: Namo Amitabha Buddha
German: Namo Amitabha Buddha
Greek: Namo Αμιτάμπα Βούδα
Gujarati: નમો અમિતભ બુદ્ધ
Haitian Creole: Namo Amitabha Bouddha
Hausa: Namo Amitabha Buddha
Hawaiian: Namo Amitabha Buddha
Hebrew ( Do thái): Namo Ամիտաբհա Բուդդա
Hindi: नमो अमिताभ बुद्ध
Hmong: Namo Amitabha Buddha
Hungarian: Namo Amitabha Buddha
Icelandic: Namo Amitabha Búdda
lgbo: Namo Amitābha Buddha
Indonesian: Namo Amitabha Buddha
Irish: Namo Amitabha Buddha
Italian: Namo Amitabha Buddha
Japanese: ナモ・アミタバ・ブッダ
Kannada: ನಮೋ ಅಮಿತಾಭ ಬುದ್ಧ
Kazakh: Namo Амитабха Будда
Khmer: ព្រះពុទ្ធណាអូអាមីតាបា
Korean: 나모 아미타불
Kurdish: Namo Amitabha Buddha
Kyrgyz: Namo Amitabha Будда
Lao: Namo Amitabha Buddha
Latin: Namo Amitabha Buddha
Latvian: Namo Amitabha Buda
Lithuanian: Namo Amitabha Buda
Luxembourgish: Namo Amitabha Buddha
Macedonian: Намо Амитаба Буда
Malagasy: Namo Amitabha Buddha
Malay: Namo Amitabha Buddha
Malayalam: നമോ അമിതാഭ ബുദ്ധൻ
Maltese: Namo Amitabha Buddha
Maori: Namo Amitabha Buddha
Marathi: नमो अमिताभ बुद्ध
Mongolian: Намам Амиттана Будда
Nepali: Namo Amitabha Buddha
Norwegian: Namo Amitabha Buddha
Nyanja: Namo Amitābha Buddha
Pashto: نامو امیته بوډا
Persian: نامو آمیداگرایی بودا
Polish: Namo Amitabha Buddha
Portuguese: Namo Amitabha Buddha
Punjabi: ਨਮੋ ਅਮਿਤਭ ਬੁੱਢਾ
Romanian: Namo Amitabha Buddha
Russian: «Нам Амитабх Будда
Samoan: Namo Amitabha Buddha
Scottish Gaelic: Namo Amitabha Buddha
Serbian: Намо Амитабха Буда
Shona: Namo Amitabha Buddha
Sindhi: Namo Amitabha Buddha
Sinhala: නවෝ අමිතාභ බුද්ධ
Slovak: Namo Amitabha Budha
Slovenian: Namo Amitabha Buddha
Somali: Namo Amitabha Buddha
Southern Sotho: Namo Amitabha Buddha
Spanish: Namo Amitabha Buddha
Sundanese: Namo Amitabha Buddha
Swahili: Namo Amitabha Buddha
Swedish: Namo Amitabha Buddha
Tajik: Namo Amitabha Buddha
Tamil: நமோ அமிதாப புத்தர்
Telugu: నామో అమితాభ బుద్ధ
Thai: Namo Amitabha Buddha
Turkish: Namo Amitabha Buda
Ukrainian: Намо Амітабаха Будда
Urdu: نامو امتیاھا بدھ
Uzbek: Namo Amitabha Budda
Welsh: Namo Amitabha Buddha
Western Frisian: Namo Amitabha Buddha
Xhosa: Namo Amitabha Buddha
Yiddish: נאַמאָ אַמיטאַבהאַ בודאַ⁠
Yoruba: Nkan Amitabha Buddha
Zulu: Namo Amitabha Buddha
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100) Classical Telugu- క్లాసికల్ తెలుగు,

https://www.youtube.com/watch?v=L0WQ2MKZbW8
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100) క్లాసికల్ తెలుగు- ఒకవేళ,

https://www.youtube.com/watch?v=fYVfO75XXtY 8c

బౌద్ధ సిద్ధాంతాలు - నిబ్బన అంటే ఏమిటి?

http://www.columbia.edu/…/00amb.…/ambedkar_buddha/04_04.html

నిబ్బానాలో

నిబ్బన అంటే ఏమిటి?

1. ఒకసారి ఆశీర్వదించబడిన భగవంతుడు అనాఠపిండిక యొక్క ఆశ్రమంలోని శ్రావస్తి వద్ద ఉంటున్నాడు, అక్కడ సరిపుట్ట కూడా ఉంటున్నాడు.
2. ప్రభువు, సహోదరులను ఉద్దేశించి ఇలా అన్నాడు: “భిక్షాటన, మీరు ప్రపంచ
వస్తువులలో భాగస్వాములుగా ఉండకండి, నా సిద్ధాంతం ప్రకారం; మీ పట్ల నా
కరుణతో నేను దీనిని నిర్ధారించడానికి ఆత్రుతగా ఉన్నాను.”
3. ఆ విధంగా ప్రభువు మాట్లాడాడు, ఆ తరువాత లేచి తన సెల్‌కు వెళ్ళాడు.
4. సరిపుట్ట వెనుక ఉండి, సోదరులు నిబ్బానా అంటే ఏమిటో వివరించమని కోరారు.
5. అప్పుడు సోదరులకు సమాధానంగా సరిపుట్ట ఇలా అన్నాడు: “సహోదరులారా, దురాశ నీచమైనదని, నీచమైన ఆగ్రహం అని మీకు తెలుసు.
6. “ఈ దురాశను మరియు ఈ ఆగ్రహాన్ని తొలగించడానికి, మధ్య మార్గం ఉంది, ఇది
మనకు చూడటానికి కళ్ళు ఇస్తుంది మరియు మనకు తెలియజేస్తుంది, మనల్ని శాంతి,
అంతర్దృష్టి, అవగాహనతో మేల్కొలుపు మరియు నిబ్బానా వైపుకు నడిపిస్తుంది.
7. “ఈ మధ్య మార్గం ఏమిటి? ఇది సరైనది కాదు, సరైన దృక్పథం, సరైన
లక్ష్యాలు, సరైన ప్రసంగం, సరైన చర్య, జీవనోపాధి యొక్క సరైన మార్గాలు, సరైన
ప్రయత్నం, సరైన బుద్ధి మరియు సరైన ఏకాగ్రత యొక్క నోబెల్ ఎనిమిది రెట్లు;
ఇది, భిక్షాటన మధ్య మార్గం.
8. “అవును, అయ్యా;
9. “ద్రవ్యోల్బణం
మరియు ఉదాసీనత తొలగిపోవడానికి మధ్య మార్గం ఉంది, చూడటానికి మాకు కళ్ళు
ఇవ్వడం, మనకు తెలియజేయడం మరియు శాంతి, అంతర్దృష్టి, అవగాహనతో మేల్కొలుపు.
10. “నిబ్బానా - ఇది ఏదీ కాదు కాని ఆ నోబెల్ ఎనిమిది రెట్లు మార్గం.”
11. ఆ విధంగా గౌరవప్రదమైన సరిపుట్ట మాట్లాడారు-హృదయపూర్వకంగా
సంతోషించారు, భిక్షాటన వారు చెప్పినదానికి సంతోషించారు. నిబ్బానా యొక్క
మూలాలు (2.i)
1. ఒకసారి గౌరవనీయమైన రాధాకామ్ ఉన్నతమైనవారికి. అలా చేసిన
తరువాత, అతను ఉన్నతమైనవారికి నమస్కరించాడు మరియు ఒక వైపున సాట్ చేశాడు.
అలా కూర్చున్న, గౌరవనీయమైన రాధ ఇలా ఎక్సాల్టెడ్ వన్ ను ఉద్దేశించి ఇలా
అన్నాడు: “ప్రార్థన, ప్రభూ, నిబ్బానా దేనికి?”
2. “నిబ్బానా అంటే అభిరుచి నుండి విడుదల” అని ప్రభువు జవాబిచ్చాడు.
3. “అయితే నిబ్బానా, ప్రభూ, - దాని లక్ష్యం ఏమిటి?”
4. “నిబ్బానా, రాధాలో పాతుకుపోయిన నీతివంతమైన జీవితం జీవించింది. నిబ్బానా దాని లక్ష్యం. నిబ్బానా దాని ముగింపు.” (2.ii)
1. ఒకప్పుడు ఉన్నతాధికారి శ్రావస్తి వద్ద, జేటా గ్రోవ్‌లోని, అనాథపిండికా
పార్కులో నివసిస్తున్నాడు. అప్పుడు ఉన్నతమైనవాడు సహోదరులను పిలిచి,
“సహోదరులారా” అని పిలిచాడు. “అవును, ప్రభూ” అని ఆ సోదరులు ఉన్నతమైనవారికి
సమాధానమిచ్చారు. ఉన్నతమైనవాడు ఇలా మాట్లాడాడు:
2. “సహోదరులారా, నేను బోధించినట్లుగా, దిగువ ప్రపంచానికి కట్టుబడి ఉండే ఐదు ఫెట్టర్లను మీరు గుర్తుంచుకుంటారా?”
3. అందువల్ల గౌరవనీయమైన మలున్క్యపుత్త ఈ గొప్పవారితో ఇలా అన్నాడు:
4. “నేను, ప్రభూ, ఆ ఐదు ఫెట్టర్లను గుర్తుంచుకోండి.”
5. “మరి, మలున్క్యపుట్టా, మీరు వాటిని ఎలా గుర్తుంచుకుంటారు?”
6. “ప్రభువా, ఉన్నతమైనవాడు బోధించినట్లుగా, శరీరత్వం యొక్క దృక్పథాన్ని
నేను గుర్తుంచుకుంటాను; మరియు కదలటం, మరియు ఆచారం మరియు ఆచారాలపై ఆధారపడటం
యొక్క నైతిక కళంకం, ఇంద్రియ ఆనందం యొక్క ఉత్సాహం మరియు దుర్మార్గం,
ఉన్నతమైనవాడు బోధించాడు దిగువ ప్రపంచానికి బంధించే పిట్టల వలె. ప్రభువా,
నేను మనస్సులో ఉంచుకునే ఐదు ఫెట్టర్లు. “
7. “మలున్క్యపుట్టా, ఎవరి
కోసం నేర్పించినట్లుగా, మీరు ఈ ఐదు ఫెట్టర్లను మనస్సులో ఉంచుకుంటారా? ఇతర
అభిప్రాయాల సంచరించేవారు మిమ్మల్ని నిందించలేరు, లేత శిశువు యొక్క నీతికథను
వారి నిందకు ఉపయోగించుకుని ఇలా అన్నారు:
8. “‘అయితే, మలున్క్యపుట్టా,
మృదువైన మగపిల్లలకు శరీరధర్మం ఉండకూడదు, తెలివితేటలు మందకొడిగా మరియు అతని
వెనుకభాగంలో పడుకోవచ్చు. అయితే, శరీరత్వం గురించి ఎలాంటి దృక్పథం అతనిలో
ఎలా తలెత్తుతుంది? అయినప్పటికీ అతనిలో ప్రవృత్తి ఉంది బాడీహుడ్ యొక్క
దృశ్యం.
9. “అదేవిధంగా, మలున్క్యపుట్టా, మృదువైన మగపిల్లలకు మానసిక
పరిస్థితులు ఉండవు, తెలివిగా మందకొడిగా మరియు అతని వెనుకభాగంలో ఉంటాయి.
అయితే, మానసిక పరిస్థితుల యొక్క ఏ విధమైన కదలికలు అతనిలో ఎలా ఉంటాయి?
అయినప్పటికీ అతనిలో ఒక గుప్త ఉంది. కదిలే ధోరణి.
10. “” అలాగే,
మలున్క్యపుట్ట, అతనికి ఎటువంటి నైతిక అభ్యాసం ఉండదు. అయితే, ఆచారం మరియు
ఆచారాలపై ఆధారపడే నైతికత అతనిలో ఎలా ఉంటుంది? అయినప్పటికీ అతనికి దానిపై
గుప్త ధోరణి ఉంది.
11. “‘మరలా, మలున్క్యపుట్టా, ఆ లేత పసికందుకు
ఇంద్రియ అభిరుచులు లేవు. అయితే, ఇంద్రియ ఆనందం యొక్క ఉత్సాహాన్ని ఎలా
తెలుసుకోవచ్చు? కానీ ధోరణి ఉంది.
12. “” చివరగా, మలున్క్యపుట్టా,
ఎందుకంటే ఆ మృదువైన పసిపిల్లలు ఉనికిలో లేరు. అప్పుడు అది ఎలా దుర్మార్గపు
జీవులను ఆశ్రయించగలదు? అయినప్పటికీ దానిలో ఉన్న ధోరణి అతనిలో ఉంది. “
13. “ఇప్పుడు, మలున్క్యపుట్టా, ఇతర అభిప్రాయాల సంచరించేవారు మిమ్మల్ని నిందించరు, ఆ లేత శిశువు-బాలుడి యొక్క నీతికథను ఉపయోగించి?”
14. ఇది చెప్పబడినప్పుడు, గౌరవనీయమైన ఆనందంగా ఉన్నతమైన వ్యక్తిని
ఉద్దేశించి ఇలా అన్నాడు: “ఇప్పుడు సమయం, ఎక్సల్టెడ్ వన్. ఓ వేఫేరర్,
ఇప్పుడు ఉన్నతమైన వ్యక్తి సెట్ చేయవలసిన సమయం.”
బుద్ధుని చివరి రోజులు


పరిణిబ్బానా: చారిత్రక బుద్ధుడు నిబ్బానాలోకి ఎలా ప్రవేశించాడు చారిత్రక
బుద్ధుడు నిబ్బానాలోకి ప్రవేశించడం మరియు ప్రవేశించడం గురించి సంక్షిప్త
సమాచారం ప్రధానంగా మహా-పరిణిబ్బన సూత్తా నుండి తీసుకోబడింది, దీనిని పాలి
నుండి సిస్టర్ వాజిరా & ఫ్రాన్సిస్ స్టోరీ అనువదించారు. సంప్రదించిన
ఇతర వనరులు బుద్ధుడు కరెన్ ఆర్మ్‌స్ట్రాంగ్ (పెంగ్విన్, 2001) మరియు ఓల్డ్
వైట్ మేఘాలు థిచ్ నాట్ హన్హ్ (పారలాక్స్ ప్రెస్, 1991).

లార్డ్
బుద్ధుడు అవగాహనతో మేల్కొన్నప్పటి నుండి నలభై ఐదు సంవత్సరాలు గడిచిపోయాయి,
మరియు బ్లెస్డ్ 80 సంవత్సరాల వయస్సు. అతను మరియు అతని సన్యాసులు ఈశాన్య
భారతదేశంలోని బీహార్ రాష్ట్రంలోని బస్రా నగరానికి సమీపంలో ఉన్న బెలువగమక
(లేదా బెలూవా) గ్రామంలో ఉంటున్నారు. వర్షాకాలం వర్షం తిరోగమనం, బుద్ధుడు
మరియు అతని శిష్యులు ప్రయాణాన్ని ఆపివేసిన సమయం ఇది.

ఓల్డ్ కార్ట్ లాగా


ఒక రోజు బుద్ధుడు సన్యాసులను విడిచిపెట్టి, వర్షాకాలంలో ఉండటానికి ఇతర
ప్రదేశాలను కనుగొనమని కోరాడు. అతను తన బంధువు మరియు సహచరుడు ఆనందతో మాత్రమే
బెలువగమకాలో ఉంటాడు. సన్యాసులు వెళ్లిన తరువాత, ఆనంద తన యజమాని
అనారోగ్యంతో ఉన్నట్లు చూడగలిగాడు. బ్లెస్డ్, చాలా బాధతో, లోతైన ధ్యానంలో
మాత్రమే ఓదార్పు పొందాడు. కానీ సంకల్ప బలంతో, అతను తన అనారోగ్యాన్ని
అధిగమించాడు.

ఆనందానికి ఉపశమనం లభించింది కాని కదిలింది. బ్లెస్డ్
యొక్క అనారోగ్యాన్ని చూసినప్పుడు నా శరీరం బలహీనపడింది, అతను చెప్పాడు.
ప్రతిదీ నాకు మసకబారింది, మరియు నా ఇంద్రియాలు విఫలమయ్యాయి. అవును,
బ్లెస్డ్ తన సన్యాసులకు కొన్ని చివరి సూచనలు ఇచ్చేవరకు తన చివరి మరణానికి
రాలేడు అనే ఆలోచనలో నాకు ఇంకా కొంత ఓదార్పు ఉంది.

లార్డ్ బుద్ధుడు
స్పందిస్తూ, ఆనంద్, సన్యాసుల సంఘం నా నుండి ఇంకా ఏమి ఆశించింది? నేను
ధర్మాన్ని బహిరంగంగా మరియు పూర్తిగా నేర్పించాను. నేను ఏమీ వెనక్కి
తీసుకోలేదు, మరియు బోధనలకు జోడించడానికి ఇంకేమీ లేదు. నాయకత్వం కోసం సంఘ
తనపై ఆధారపడి ఉందని భావించిన వ్యక్తికి ఏదైనా చెప్పవచ్చు. కానీ, ఆనంద,
తథాగతకు అలాంటి ఆలోచన లేదు, సంఘం అతనిపై ఆధారపడి ఉంటుంది. కాబట్టి అతను ఏ
సూచనలు ఇవ్వాలి?

ఇప్పుడు నేను బలహీనంగా ఉన్నాను, ఆనంద, వృద్ధుడు,
వృద్ధుడు, చాలా సంవత్సరాలు గడిచిపోయాడు. ఇది నా ఎనభైవ సంవత్సరం, మరియు నా
జీవితం గడిపింది. నా శరీరం పాత బండి లాంటిది, కేవలం కలిసి ఉండదు.


అందువల్ల, ఆనంద, మీకు ద్వీపాలుగా ఉండండి, మీకు ఆశ్రయం ఇవ్వండి, వేరే ఆశ్రయం
పొందకూడదు; ధర్మంతో మీ ద్వీపంగా, ధర్మం మీ ఆశ్రయం, ఇతర ఆశ్రయం కోరుకోలేదు.

కాపాలా మందిరం వద్ద


అతను అనారోగ్యం నుండి కోలుకున్న వెంటనే, బుద్ధుడు తాను మరియు ఆనందాను కపాల
మందిరం అని పిలిచే ఒక మందిరంలో గడపాలని సూచించారు. ఇద్దరు వృద్ధులు కలిసి
కూర్చున్నప్పుడు, బుద్ధుడు చుట్టూ ఉన్న దృశ్యాల అందం గురించి
వ్యాఖ్యానించాడు. బ్లెస్డ్ వన్ కొనసాగించాడు, ఎవరైతే, ఆనంద, మానసిక శక్తిని
పరిపూర్ణం చేసాడు, అతను కోరుకుంటే, ప్రపంచ కాలంలో లేదా అది ముగిసే వరకు ఈ
ప్రదేశంలో ఉండగలడు. తాతగాట, ఆనంద, అలా చేసింది. అందువల్ల తథాగట ప్రపంచ
కాలమంతా లేదా అంతం వరకు ఉంటుంది.

బుద్ధుడు ఈ సూచనను మూడుసార్లు పునరావృతం చేశాడు. ఆనంద, బహుశా అర్థం కాలేదు, ఏమీ అనలేదు.


45 సంవత్సరాల క్రితం బుద్ధుడిని అవగాహనతో మేల్కొలుపు నుండి
ప్రలోభపెట్టడానికి ప్రయత్నించిన దుష్ట మారా వచ్చింది. మీరు ఏమి చేయాలో మీరు
సాధించారు, మారా అన్నారు. ఈ జీవితాన్ని వదులుకుని, పరినిబ్బన [పూర్తి
నిబ్బన] ను ఇప్పుడు ప్రవేశించండి.

బుద్ధుడు విడిచిపెడతాడు


అతని విల్ టు లైవ్ మిమ్మల్ని ఇబ్బంది పెట్టవద్దు, ఈవిల్ వన్, బుద్ధుడు
బదులిచ్చాడు. మూడు నెలల్లో నేను చనిపోయి నిబ్బానాలోకి ప్రవేశిస్తాను.


అప్పుడు బ్లెస్డ్, స్పష్టంగా మరియు బుద్ధిపూర్వకంగా జీవించడానికి తన
ఇష్టాన్ని త్యజించాడు. భూమి కూడా భూకంపంతో స్పందించింది. బుద్ధుడు కదిలిన
ఆనందకు మూడు నెలల్లో నిబ్బానాలో తుది ప్రవేశం చేయాలనే నిర్ణయం గురించి
చెప్పాడు. ఆనంద అభ్యంతరం వ్యక్తం చేసింది, బుద్ధుడు ఆనంద తన అభ్యంతరాలను
ముందే తెలిసి ఉండాలని సమాధానమిచ్చాడు మరియు తథాగట ప్రపంచ కాలమంతా లేదా అది
ముగిసే వరకు ఉండాలని అభ్యర్థించాడు.

కుషినారాకు

తరువాతి మూడు
నెలలు, బుద్ధుడు మరియు ఆనంద ప్రయాణించి సన్యాసుల సమూహాలతో మాట్లాడారు. ఒక
సాయంత్రం అతను మరియు అనేక మంది సన్యాసులు స్వర్ణకారుడి కుమారుడు కుండా
ఇంటిలో బస చేశారు. కుండా బ్లెస్డ్ ను తన ఇంటిలో భోజనం చేయమని ఆహ్వానించాడు
మరియు అతను బుద్ధునికి సుకరమద్దవ అనే వంటకాన్ని ఇచ్చాడు. దీని అర్థం
“పుట్టగొడుగుల మృదువైన ఆహారం.” దీని అర్థం ఏమిటో ఈ రోజు ఎవరికీ తెలియదు.
ఇది పుట్టగొడుగుల వంటకం.

సుకరమద్దవలో ఏది ఉన్నా, ఆ వంటకం నుండి తాను
మాత్రమే తినాలని బుద్ధుడు పట్టుబట్టాడు. అతను ముగించిన తరువాత, బుద్ధుడు
కుండాతో మిగిలి ఉన్న వాటిని పూడ్చమని చెప్పాడు, తద్వారా మరెవరూ తినరు.


ఆ రాత్రి, బుద్ధుడు భయంకరమైన నొప్పి మరియు విరేచనాలతో బాధపడ్డాడు. కానీ
మరుసటి రోజు ఉత్తర భారతదేశంలో ఉత్తరప్రదేశ్ రాష్ట్రంలో ఉన్న కుషినారాకు
ప్రయాణించాలని పట్టుబట్టారు. దారిలో, కుండా మరణానికి నిందించవద్దని ఆనందతో
చెప్పాడు.
బుద్ధుడు మరియు అతని సన్యాసులు కుషినారాలోని సాల్ చెట్ల
తోటకి వచ్చారు. బుద్ధుడు ఆనందానికి చెట్ల మధ్య మంచం సిద్ధం చేయమని, దాని తల
ఉత్తరాన ఉంది. నేను అలసిపోయాను మరియు పడుకోవాలనుకుంటున్నాను, అతను
చెప్పాడు. మంచం సిద్ధమైనప్పుడు, బుద్ధుడు తన కుడి వైపున, ఒక అడుగు
మరొకదానిపై, తన తల తన కుడి చేతితో మద్దతుగా పడుకున్నాడు. అప్పుడు సాల్
చెట్లు వికసించాయి, అది వారి సీజన్ కానప్పటికీ, లేత పసుపు రేకులు
బుద్ధుడిపై వర్షం కురిపించాయి.

బుద్ధుడు తన సన్యాసులతో ఒక సారి
మాట్లాడాడు. ఒకానొక సమయంలో ఆనంద గ్రోవ్ నుండి ఒక డోర్ పోస్ట్ వైపు
మొగ్గుచూపుతూ ఏడుస్తున్నాడు. ఆనందాను కనుగొని తిరిగి తీసుకురావడానికి
బుద్ధుడు ఒక సన్యాసిని పంపాడు. అప్పుడు బ్లెస్డ్ ఆనందతో, చాలు, ఆనంద! దు
rie ఖించవద్దు! ప్రియమైన మరియు ప్రియమైన వాటితో మార్పు మరియు వేరు ఉండాలి
అని నేను మొదటి నుండి నేర్పించలేదా? పుట్టినవన్నీ, ఉనికిలోకి వస్తాయి,
సమ్మేళనం చేయబడతాయి మరియు క్షీణతకు లోబడి ఉంటాయి. “ఇది రద్దుకు రాకపోవచ్చు”
అని ఎలా చెప్పగలను? ఇది ఉండకూడదు.

ఆనంద, మీరు దస్తాగత్తను
దస్తావేజు, మాట మరియు ఆలోచనలలో ప్రేమతో దయతో సేవ చేసారు; దయతో,
ఆహ్లాదకరంగా, హృదయపూర్వకంగా. ఇప్పుడు మీరు మీరే విముక్తి పొందటానికి
ప్రయత్నించాలి. బ్లెస్డ్ వన్ అప్పుడు సమావేశమైన ఇతర సన్యాసుల ముందు
ఆనందాన్ని ప్రశంసించాడు.

Parinibbana

బుద్ధుడు మరింత
మాట్లాడాడు, సన్యాసుల క్రమం యొక్క నియమాలను పాటించాలని సన్యాసులకు సలహా
ఇచ్చాడు. అప్పుడు వారిలో ఎవరికైనా ప్రశ్నలు ఉన్నాయా అని మూడుసార్లు
అడిగాడు. తరువాత ఆలోచనతో పశ్చాత్తాపం చెందవద్దు: “మాస్టర్ మాతో ముఖాముఖిగా
ఉన్నాడు, ఇంకా ముఖాముఖిగా మేము అతనిని అడగడంలో విఫలమయ్యాము.” కానీ ఎవరూ
మాట్లాడలేదు. బుద్ధుడు సన్యాసులందరికీ అవగాహనతో మేల్కొలుపును గ్రహిస్తానని
హామీ ఇచ్చాడు.

అప్పుడు అతను చెప్పాడు, అన్ని సమ్మేళనాలు క్షీణతకు
లోబడి ఉంటాయి. శ్రద్ధతో కష్టపడండి. అప్పుడు, ప్రశాంతంగా, అతను
పరిణిబ్బనలోకి వెళ్ళాడు.

comments (0)
12/28/19
104) Classical Urdu- کلاسیکی اردو
Filed under: General, Vinaya Pitaka, Sutta Pitaka, Abhidhamma Pitaka, Tipiṭaka
Posted by: site admin @ 9:17 pm

104) Classical Urdu- کلاسیکی اردو

https://www.youtube.com/watch?v=2jHZesUhCE4
جنہیں مذہبی بنیاد پر مظالم کا سامنا ہوا: کوشو گولوک جگمے، تبتی بدھ راہب

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104) کلاسیکی اردو- کلاسیکی اردو

https://www.youtube.com/watch؟v=fYVfO75XXtY 8c

بدھ مت کے نظریات - نببانا کیا ہے؟

http://www.columbia.edu/…/00amb…/ambedkar_buddha/04_04.html…

NIBBANA پر

نِب Whatانا کیا ہے؟

1. ایک بار جب بھگوان لارد اناتھا پنڈیکا کے آشرما میں شروستی میں قیام پذیر تھے ، جہاں سریپٹہ بھی مقیم تھا۔
The: رب نے بھائیوں کو مخاطب کرتے ہوئے کہا: “بھائیو ، دنیا کے سامانوں
میں شریک نہ ہو ، بلکہ میرے عقیدہ کے مطابق۔ تم سب کے لئے میری شفقت میں اس
بات کو یقینی بنانے کے لئے بے چین ہوں۔”
Thus. اس طرح رب نے کلام کیا ، جو اس کے بعد اٹھ کھڑا ہوا اور اپنے ہی خانے میں چلا گیا۔
Sar. ساری پٹ behindہ پیچھے رہا ، اور برادران نے اس سے وضاحت کرنے کو کہا کہ نبbانا کیا ہے۔
Then. پھر سریپوتہ نے بھائیوں کے جواب میں کہا: “بھائیو ، تم جانتے ہو کہ لالچ باطل ہے ، اور ناجائز ہے۔
“. “اس لالچ اور اس ناراضگی کو دور کرنے کے لئے ، ایک درمیانی راستہ ہے ،
جو ہمیں دیکھنے کے لئے آنکھیں دیتا ہے اور ہمیں جانتا ہے ، جس سے ہمیں امن
، بصیرت ، بیداری اور بیداری کی طرف راغب کیا جاتا ہے۔
“. “یہ
درمیانی راستہ کیا ہے؟ یہ صحیح نقطہ نظر ، صحیح اہداف ، صحیح تقریر ، صحیح
عمل ، معاش کا صحیح ذریعہ ، صحیح کوشش ، صحیح ذہانت اور صحیح حراستی کے
نوبل آٹھ درجے کے سوا کچھ نہیں ہے this یہ ، خیرات درمیانی راستہ ہے۔

“. “ہاں ، جناب anger غصہ باطل ہے اور ناروا سلوک باطل ہے ، حسد اور حسد
باطل ہے ، نگاہی اور بےحرمتی باطل ہے ، منافقت اور دھوکہ دہی اور تکبر
ناکارہ ہیں ، افراط زر [فخر ہے؟] گستاخ ہے ، اور تعظیم ناجائز ہے۔
“.”
افراط زر اور غیریقینی کے بہاو کے لئے درمیانی راستہ ہے ، ہمیں دیکھنے کے ل
eyes آنکھیں دیتا ہے ، ہمیں جانتا ہے ، اور بیداری کے ساتھ ہمیں امن ،
بصیرت ، بیداری کی طرف لے جاتا ہے۔
10۔ “نبanaانا۔ جو کچھ نہیں لیکن یہ آٹھ گنا راہ ہے۔”
Thus 11.۔ اس طرح معزز سریپوتہ نے خوشی سے کہا - خوشی ہوئی ، الماس مین نے اس کی بات پر خوشی منائی۔ نببانہ کی جڑیں (2.i)
1. ایک بار قابل راست Radhacame ایک اعلی کے لئے. ایسا کرنے کے بعد ، اس
نے ایک اعلی کو سلام کیا اور ایک طرف نیچے بیٹھا۔ اس طرح بیٹھے ہوئے ، قابل
احترام را Radھا نے اس طرح ایک ایک سے خطاب کیا: “دعا کرو ، رب ، نبbانا
کیا ہے؟”
“ربانی نے جواب دیا ،” نبانا کا مطلب جذبہ سے رہائی ہے۔
But. “لیکن نببانہ ، لارڈ - اس کا مقصد کیا ہے؟”
“. “نببانہ ، رادھا میں جڑیں ، نیک زندگی زندہ رہتی ہے۔ نببانہ اس کا مقصد ہے۔ نبانہ اس کا خاتمہ ہے۔” (2.ii)
1. ایک دفعہ جب ممتاز شخص انتاپندیکا کے پارک میں ، جیتا کے گرو میں واقع ،
شراوستی میں رہائش پذیر تھا۔ تب ایک اعلی والے نے بھائیوں کو بلایا ،
“بھائیو۔” “ہاں ، خداوند ،” ان بھائیوں نے جواب دیا۔ برتر ایک نے اس طرح
کہا:
“. “کیا بھائیو ، کیا تم پانچ ذہنوں کو ذہن میں رکھتے ہو جو نچلی دنیا سے منسلک ہیں ، جیسا کہ میری تعلیم دی گئی ہے؟”
Where. اس کے بعد قابل تقدس ملنکیاپوٹا نے ایک ممتاز سے کہا:
“. “میں ، خداوند ، ان پانچ بازوں کو ذہن میں رکھنا۔”
“. “اور کیسے ، ملنکیوپٹہ ، کیا آپ ان کو ذہن میں رکھتے ہیں؟”
“. “میں ، خداوند ، جسم فروشی کے نظریہ کو ذہن میں رکھتا ہوں ، جیسا کہ
ایک اعلیٰ شخص نے سکھایا ہے and اور ڈگمگاتے ہیں ، اور رسم و رواج پر
انحصار کرنے کی اخلاقی داغ ، جنسی لذت کا جوش و خروش ، اور بدتمیزی ، جو
ایک اعلی کے ذریعہ سکھایا گیا ہے۔ نچلے دنیا سے جکڑے ہوئے بچtersے کی حیثیت
سے۔ یہ وہ پانچ آلہ ہیں جن کا میں ذہن میں رکتا ہوں ، خداوند۔ “
“.
“جیسا کہ سکھایا گیا ہے ، ملنکیوپتا ، کیا آپ ان پانچوں بازوں کو ذہن میں
رکھتے ہیں؟ کیا دوسرے خیالات کے آوارہ باز آپ کو ملامت نہیں کریں گے ، اور
کسی کوڑے بچے کی تمثیل کو ان کی ملامت کے لئے استعمال کرتے ہیں اور اس طرح
کہتے ہیں:
“. “لیکن ، ملنکاپتا ، کسی نرم لڑکے لڑکے کے لئے جسم فروشی
نہیں ہوسکتا ہے ، عقل مند ہوجاتا ہے اور اس کی پشت پر لیٹ جاتا ہے۔ پھر ،
اس میں جسم فروشی کا کوئی نظریہ کیسے پیدا ہوسکتا ہے؟ اس کے باوجود واقعتا
late اس میں رجحان بہت زیادہ ہے جسم فروشی کا نظارہ۔
“.” “اسی طرح ،
ملنکیوپوتہ ، کسی نرم مزاج بچے کے ل mental دماغی حالات نہیں ہوسکتا ہے ،
اس کی پیٹھ پر دھندلا پن ہوتا ہے۔ پھر ، اس میں دماغی عدم استحکام کی کیفیت
کیسے پیدا ہوسکتی ہے؟ پھر بھی اس میں ایک اویکت پایا جاتا ہے۔ ڈوبنے کا
رجحان۔
“10.۔ ‘’ اسی طرح ، ملنکیوپوتہ بھی ، اس کا اخلاقی عمل نہیں
ہوسکتا ہے ، پھر ، اس میں کس طرح رسم و رواج پر انحصار کرنے کا کوئی اخلاقی
مظاہرہ ہوسکتا ہے؟ اس کے باوجود اس کا ایک دیرینہ رجحان ہے۔
11. “”
پھر ، ملنکیوپٹہ ، اس ٹینڈر بیب میں کوئی جنسی جذبات نہیں ہیں۔ پھر جنسی
خوشی کے جوش و خروش کو کس طرح جانا جاسکتا ہے؟ لیکن رجحان وہاں موجود ہے۔
“‘.” آخر میں ، ملنکیوپوتہ ، اس کے لئے اس نرم مزاج بچے کا وجود نہیں ہے۔
پھر یہ کس طرح بدکاری کے حامل جانوروں کو پناہ دے سکتا ہے؟ پھر بھی اس کا
رجحان اسی میں ہے۔ “
13. “اب ، ملنکیوپٹہ ، دوسرے خیالات کے ان آوارہ
بازوں کو اس طرح کے بچے لڑکے کی تمثیل کے لئے استعمال کرتے ہوئے ، آپ کی
ملامت نہیں کریں گے۔”
14. جب یہ کہا گیا ، تو قابل آنند نے بلند مرتبہ
سے مخاطب ہوا: “اب وقت آگیا ہے ، فضیلت والا۔ اے وافرر ، اب بلند مرتبہ کے
مرتب ہونے کا وقت آگیا ہے۔”
بدھ کے آخری دن

پیرنیبنا: تاریخی
بدھ نے کیسے نبن میں داخلہ لیا اس تاریخی بدھ کے نبن میں داخلے اور داخلے
کے اس مختصر ضوابط کو بنیادی طور پر سسٹر واجیرہ اینڈ فرانسس اسٹوری کے
ذریعہ پال سے ترجمہ کیا گیا مہا پیرنیبنا سٹا سے لیا گیا ہے۔ دوسرے ذرائع
سے مشورہ کیا گیا ہے بدھ کے ذریعہ کیرن آرمسٹرونگ (پینگوئن ، 2001) اور
اولڈ وائٹ کلاؤڈز منجانب تھیچ نہت ہنہ (پیرالیکس پریس ، 1991)۔

لارڈ
بدھ کے بیداری کے ساتھ بیداری کے ساتھ پینتالیس سال گزر چکے تھے ، اور
بابرکت 80 سال کا تھا۔ وہ اور اس کے راہب گاؤں بیلوواگاماکا (یا بیلووا)
میں قیام پذیر تھے ، جو آج کے شہر بہار ، ریاست ، بہار ، شمال مشرقی
ہندوستان کے قریب تھا۔ یہ مون سون بارشوں کا اعتکاف کا وقت تھا ، جب بدھ
اور اس کے شاگردوں نے سفر کرنا چھوڑ دیا تھا۔

ایک پرانی ٹوکری کی طرح


ایک دن بدھ نے راہبوں کو مانسون کے دوران رہنے کے ل leave دوسرے مقامات کو
چھوڑنے اور جانے کی درخواست کی۔ وہ صرف اپنے کزن اور ساتھی آنند کے ساتھ
بیلوواگاماکا ہی رہے گا۔ راہبوں کے جانے کے بعد ، آنند نے دیکھا کہ اس کا
آقا بیمار ہے۔ ایک بابرکت شخص ، بڑی تکلیف میں ، صرف گہری دھیان میں سکون
ملا۔ لیکن مرضی کی طاقت سے اس نے اپنی بیماری پر قابو پالیا۔

آنند
کو سکون ملا لیکن لرز اٹھا۔ جب میں نے برکت والے کی بیماری دیکھی تو میرا
اپنا جسم کمزور ہو گیا ، اس نے کہا۔ میرے لئے سب کچھ مدھم ہوگیا ، اور میرے
حواس ناکام ہوگئے۔ تم مجھے ابھی تک یہ سوچ کر کچھ سکون حاصل ہوا کہ جب تک
کہ اس نے اپنے راہبوں کو کچھ آخری ہدایت نہ دی ہو تب تک بابرکت اپنے آخری
انتقال میں نہیں آئے گی۔

لارڈ بدھ نے جواب دیا ، آنند ، راہبوں کی
جماعت مجھ سے اور کیا توقع رکھتی ہے؟ میں نے کھل کر اور مکمل طور پر دھما
کی تعلیم دی ہے۔ میں نے کچھ پیچھے نہیں رکھا ہے ، اور تعلیمات میں اضافہ
کرنے کے لئے میرے پاس اور کچھ نہیں ہے۔ ایک ایسا شخص جس نے سوچا کہ سنگھا
قیادت پر انحصار کرتا ہے اس کے پاس کچھ کہنے کی بات ہے۔ لیکن ، آنند ،
تتھاگتا کو ایسا کوئی خیال نہیں ہے ، کہ سنگھا اس پر منحصر ہے۔ تو اسے کیا
ہدایات دیں؟

اب میں کمزور ہوں ، آنند ، بوڑھا ، بوڑھا ، بہت سال گزر
چکا ہوں۔ یہ میرا اڑھویںواں سال ہے ، اور میری زندگی گزر گئی ہے۔ میرا جسم
ایک پرانے ٹوکری کی طرح ہے ، بمشکل ایک ساتھ تھام لیا گیا ہے۔

لہذا
، آنند ، اپنے لئے جزیرے بن کر ، آپ سے پناہ مانگتا ہے ، اور کوئی پناہ
حاصل نہیں کرتا ہے۔ آپ کے جزیرے کے طور پر دھما کے ساتھ ، دھام آپ کی پناہ
گاہ کے طور پر ، اور کوئی پناہ حاصل کرنے کے لئے نہیں۔

کیپالا زیارت پر


جب وہ اپنی بیماری سے صحت یاب ہوئے تو ، بھگدھ بدھ نے مشورہ دیا کہ انہوں
نے اور آنند نے ایک دن ایک مقبرے میں گزارا ، جسے کیپلا زیارت کہا جاتا ہے۔
جب یہ دونوں بزرگ ایک ساتھ بیٹھے تھے تو بدھ نے چاروں طرف کے مناظر کی
خوبصورتی پر تبصرہ کیا۔ برکت والا جاری رکھتا ہے ، جو بھی ، آنند نے
نفسیاتی طاقت کمال کرلی ہے ، اگر وہ چاہے تو ، پوری دنیا میں یا اس کے
خاتمے تک اس جگہ پر قائم رہ سکتا ہے۔ تتھاگتا ، آنند نے ایسا کیا ہے۔ لہذا
تتھاگاٹ پوری دنیا میں یا اس کے خاتمے تک باقی رہ سکتا ہے۔

بدھ نے اس مشورے کو تین بار دہرایا۔ آنند نے ، ممکنہ طور پر سمجھا نہیں ، کچھ نہیں کہا۔


پھر مارا ، بدکار ، آیا جس نے 45 سال قبل بیداد سے بیداری سے دور بدھ کو
آزمانے کی کوشش کی تھی۔ مارا نے کہا کہ آپ نے جو کرنا شروع کیا وہ پورا
کردیا۔ اس زندگی سے دستبردار ہو جاؤ اور ابھی پروین ببانہ [مکمل نبانا] میں
داخل ہوں۔

بدھ سے باز آجاتا ہے

اس کی زندگی گزارنے کی خواہش
خود کو تکلیف نہ دو ، ایول ون ، بدھ نے جواب دیا۔ تین مہینوں میں میں وہاں
سے گزر کر نبن میں داخل ہوجاؤں گا۔

پھر برکت والے نے ، صاف اور
ذہنی طور پر ، اپنی زندگی بسر کرنے کی خواہش ترک کردی۔ زلزلے کے ساتھ ہی
زمین نے خود ہی جواب دیا۔ بدھ نے تین مہینوں میں نبن میں آخری داخلہ لینے
کے اپنے فیصلے کے بارے میں ہلا ک شدہ آنند کو بتایا۔ آنند نے اعتراض کیا ،
اور بدھ نے جواب دیا کہ آنند کو اپنے اعتراضات کو پہلے ہی معلوم کر لینا
چاہئے تھا ، اور تتگاتا سے درخواست کی کہ وہ پوری دنیا میں یا اس کے اختتام
تک باقی رہے۔

کوشینارا

اگلے تین مہینوں تک ، بدھ اور آنند
نے راہبوں کے گروہوں سے سفر کیا اور گفتگو کی۔ ایک شام وہ اور بہت سے
راہبوں نے سنار کے گھر ، جو ایک سنار کا بیٹا تھا قیام کیا۔ کُنڈا نے
بابرکت کو اپنے گھر میں کھانا کھانے کے لئے مدعو کیا ، اور اس نے بدھ کو
سوکرماددووا نامی ایک ڈش فراہم کی۔ اس کا مطلب ہے “مشروم کا نرم کھانا”۔ آج
کسی کو بھی یقین نہیں ہے کہ اس کا کیا مطلب ہے۔ یہ مشروم کا ڈش تھا۔


جو کچھ بھی سککارماڈوا میں تھا ، بدھ نے اصرار کیا کہ وہ اس ڈش میں سے
واحد کھانا پائے گا۔ جب وہ ختم ہو گیا تو ، بدھ نے کنڈا سے کہا کہ جو بچا
ہے اسے دفن کردے تاکہ کوئی اور اسے کھائے۔

اس رات بدھ کو خوفناک
تکلیف اور پیچش ہوئی۔ لیکن اگلے ہی دن اس نے کوشینارا کا سفر کرنے پر اصرار
کیا ، جو اس وقت شمالی ہندوستان میں اتر پردیش ریاست ہے۔ راستے میں ، اس
نے آنند سے کہا کہ وہ اپنی موت کے لئے کُنڈا پر الزام نہ لگائے۔

بدھ
اور اس کے راہبوں کوشینارا میں سال درختوں کے ایک گروہ پر آئے تھے۔ بدھ نے
آنند سے کہا کہ وہ درختوں کے درمیان ایک پلنگ تیار کرے جس کا سر شمال میں
ہے۔ میں تھکا ہوا ہوں اور لیٹنا چاہتا ہوں ، انہوں نے کہا۔ جب پلنگ تیار
ہوا ، بدھ اپنے دائیں طرف لیٹ گئے ، ایک پیر دوسرے پاؤں پر ، اس کے سر کے
ساتھ اس کے دائیں ہاتھ کا سہارا تھا۔ پھر سال کے درخت کھل گئے ، اگرچہ یہ
ان کا موسم نہیں تھا ، بدھ پر پیلا پیلے رنگ کی پنکھڑیوں نے بارش کی۔


بدھ نے اپنے راہبوں سے ایک وقت کے لئے بات کی۔ ایک موقع پر آنند دروازے کی
چوکی سے ٹیک لگانے کے لئے گرو کو چھوڑ کر رو پڑی۔ بدھ نے آنند کو ڈھونڈنے
اور اسے واپس لانے کے لئے ایک راہب کو بھیجا۔ تب مبارک نے آنند سے کہا ،
کافی ، آنند! غم نہ کرو! کیا میں نے شروع ہی سے یہ نہیں سکھایا تھا کہ سب
سے پیارے اور محبوب کے ساتھ ہی تبدیلی اور علیحدگی ہونی چاہئے؟ جو کچھ پیدا
ہوتا ہے ، وجود میں آتا ہے ، مرکب ہوتا ہے ، اور زوال پذیر ہوتا ہے۔ کوئی
کیسے کہہ سکتا ہے: “کیا یہ تحلیل میں نہ آئے؟” ایسا نہیں ہوسکتا۔


آنند ، آپ نے عمل ، قول ، اور فکر میں شفقت کے ساتھ پرتگات کی خدمت کی ہے۔
مہربانی سے ، خوشگوار ، پورے دل سے۔ اب آپ کو خود کو آزاد کرنے کی جدوجہد
کرنی چاہئے۔ بابرکت ایک نے پھر دوسرے جمع راہبوں کے سامنے آنند کی تعریف
کی۔

پیرنیبنا

بدھ نے مزید کہا ، راہبوں کو راہبوں کے حکم کے
اصولوں کو برقرار رکھنے کا مشورہ دیا۔ پھر اس نے تین بار پوچھا کہ کیا ان
میں سے کوئی سوال ہے؟ بعد میں اس سوچ کے ساتھ پچھتاوا نہ ہونا: “ماسٹر
ہمارے ساتھ آمنے سامنے تھے ، پھر بھی آمنے سامنے ہم اس سے پوچھنے میں ناکام
رہے۔” لیکن کوئی نہیں بولا۔ بدھ نے تمام راہبوں کو یقین دلایا تھا کہ وہ
بیداری کے ساتھ بیداری کا احساس کریں گے۔

تب اس نے کہا ، ساری مخلوط چیزیں زوال کے تابع ہیں۔ تندہی کے ساتھ جدوجہد کرنا۔ پھر ، سکون سے ، وہ پیرنیبانہ میں چلا گیا۔



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LESSON 3225 Sat 28 Dec 2019 Free Online NIBBANA TRAINING from KUSHINARA NIBBANA BHUMI PAGODA -PATH TO ATTAIN PEACE and ETERNAL BLISS AS FINAL GOAL Image result for picture of The Great Stupaat Sarnath, near Varanasi, is said to mark the site where the Buddhapreachedhis first sermon. http://www.columbia.edu/itc/mealac/pritchett/00ambedkar/ambedkar_buddha/ THE BUDDHA AND HIS DHAMMA
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LESSON 3225 Sat 28  Dec 2019

Free Online NIBBANA TRAINING

from

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


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Meditation- what will you lose?

Image result for picture of The Great Stupaat Sarnath, near Varanasi, is said to mark the site where the Buddhapreachedhis first sermon.

http://www.columbia.edu/itc/mealac/pritchett/00ambedkar/ambedkar_buddha/
THE BUDDHA
AND HIS DHAMMA

image.jpeg
The Great Stupa
at Sarnath, near Varanasi, is said to mark the site where the Buddha
preached

https://www.youtube.com/watch?v=wV0nJtlswqg
Maha Sathipattana Suthraya - මහා සතිපට්ඨාන සුත්‍රය -

BuddhistDevotion
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Maha Sathipattana Sutta
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https://youtu.be/Oyj6mcn8mLQ
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https://buddhism.na.in/kushinagar/
Kushinara – The holy place of Parinibbana

Story of Buddha’s Last Days


Lord Buddha predicted on the eve of Magh Purnima that he would attain
Mahaparinibbana at Kushinagar three months later. The 80 year old
spiritual Teacher was at Vaishali in present day Bihar when the rather
disheartening announcement was made.

Parinibbana is translated as
final awakenment with awareness. Although Buddha had attained awakenment
with awareness at Bodhi Gaya 45 years earlier, it was with Parinibbana
when he let go of his mortal body that he freed his soul from all
remnants of an earthly life. The moving story of his final days is
beautifully depicted in Maha Parinibbana Sutta.


Ananda,
foremost and beloved among Buddha’s disciples, emerges as a central
figure alongside the spiritual giant of his Teacher Buddha.

Upon the
foreknowledge of the impending physical demise of his beloved Teacher,
Ananda’s heart was in turmoil. Buddha compassionately reiterates the
teachings he had always stood by- of the nature of impermanence of
things, of the need for self-reliance in spiritual practice, of the need
to seek refuge in Buddha’s Teachings of Dhamma. On his final journey
till Kushinara, he kept reiterating to all his followers and disciples
the need to seek spiritual liberation by one’s own efforts and to
earnestly put into practice the teachings he had gifted them.

Maha
Parinibbana Sutta then moves on to depict his encounter with a
metalworker Cunda whose food Lord Buddha graciously accepted. The exact
cause of his death is controversial as the sutta says that Buddha
admonished others from consuming the rest of the food and asked for it
to be discarded. He supposedly fell violently ill, but relieved Cunda
from any ethical/kammic responsibility for his sickness and subsequent
death.
As Buddha reached a beautiful grove of sal trees in
present-day Kushinara, Ananda prepared a couch between two chosen sal
trees as the final resting place of his beloved Guru. Lord Buddha laid
down his physical body, with his head pointed towards the north and
supported by right hand. The poetic descriptions of the Sutta convey
that the Sal tree bloomed out of season, to let its blessed flowers rain
upon the sacred body of Lord Buddha. Heavenly flowers were said to have
scattered upon the holy man’s body as well, accompanied by the musical
cadence of celestial music. Buddha’s skin outshone the radiance of the
bright, golden robes he was clothed in.

Ananda couldn’t help but
burst into tears. He was reminded again of the inevitability of death
and decay that looms above all corporeal things. All things that begin
ought to end as well. He later encouraged Ananda to persist on his
spiritual path, as his loving service to Buddha had earned him much
spiritual merit and he was close to being an arihant (awakened with
awareness being)himself.

The people of the whole town gathered to
bid farewell to the compassionate spiritual Teacher who had spent all
years post his awakenment with awareness in showing the path of Truth,
of Dhamma to one and all. The sutta says how the skies too were crowded
with thousands of divine beings who wanted to see the master in his
final moments of human glory. He spoke to everyone of how the real
Teacher- the dhamma and the discipline he had shown throughout his life-
would continue to serve as their master after his passing away.


After teaching the path of dhamma to a final seeker Subhadda, Buddha
asked the assembly if they had any lingering doubts regarding the path
of Dhamma thrice and after receiving their silence as answer, he
exhorted them to strive diligently for their own awakenment with
awareness and emphasized the impermanence of everything material. As the
master descended into the realms of a deeper meditation and took his
final breaths, many among the assembled broke into sobs. The Bhikkhus
who had crossed over to the stretch of liberation sat quietly
contemplating the impermanence of all things.

Kushinara still
carries in its essence the spiritual aroma of this great celestial
event, wherein one of the most glorious spiritual beings to have walked
upon earth attained parinibbana.

History of Kushinara

Reclining Buddha


Upon the 2500th anniversary of Buddha’s parinibbana, Indian Government
built the present sacred shrine of Parinibbana stupa at Kushinara in
honour of his sacred memory. The first stupas to have been raised over
the sacred soil were constructed by King Ashoka in 260 BCE. Emperors of
Kushan and Gupta dynasties expanded and developed Parinibbana stupa
further. The city of Kushinara, its ancient name, was lost to the
memories of the world by 12th century AD. It was in 1876 that
archeological excavations revealed Kushinara’s ancient roots.

Chief Pilgrim and Tourist Attractions in Kushinara

Parinibbana Temple and Parinibbana Stupa


This Buddhist Temple forms the spiritual heart of Kushinara, the final
abode of Buddha’s mortal body. In fact, this is said to have been the
precise spot at which Buddha breathed his last. A 6.10 m long statue of
Lord Buddha in reclining pose is its chief attraction. This fifth
century monolith built of red-sand stone placed upon a huge brick
pedestal is faced towards the west direction. The temple is surrounded
by beautiful lawns and ancient ruins. If you visit Parinibbana temple
during the evenings, you can witness monks wrapping the shoulders of
reclining Buddha with saffron hued silk sheets, engaging in the symbolic
act of putting Buddha to rest for the night.

The ancient
Parinibbana stupa, standing at a height of 19 m, is located within the
premises of Parinibbana Temple. The adjoining park also has a huge
dhamma bell built by the Buddhist spiritual Leader Dalai Lama

Matha Kuar Shrine


This shrine marks the site at which Buddha delivered his final sermon. A
3m tall statue of tenth century AD is located in this site. It depicts
Buddha in a ‘Bhumi Sparsh Mudra’ pose seated beneath the shade of a
Bodhi Tree.

Ramabhar Stupa

It is said that Buddha’s mortal
body was kept for darshan seven days following his death, after which
Malla kings cremated his remains at this site. The relics associated
with Lord Buddha were divided amongst the many claimants who raised
stupas to house the sacred remnants in different parts of the world.
This half ruined Stupa stands at 15 m height. The surreal aura about
this dome-shaped stupa is the first thing you notice when you see it.
You will inevitably spot many monks soaking in the spiritual air of the
place and meditating in its premises and its many palm-line paths.


Other chief attractions in Kushinagar include Wat Thai temple
constructed in Thai-Buddhist architectural style, Indo -Japa-Sri Lanka
Temple built in modern architectural fashion, the beautiful Burmese
Temple, its serene Meditation Park and the many ruins of ancient
monasteries strewn across the terrains of Kushinara.

How to Reach Kushinara

The nearest railway station and airport are located in Gorakhpur. Kushinagar is a mere 44 km drive from the city of Gorakhpur.


Once you are at Kushinara, it’s as if time slows down and you are
suddenly immersed in the subtle but ever present mystical and spiritual
realms, inner and outer, that you might have missed whilst caught in the
cacophonies of daily life. Engage in deep conversations with many monks
you spot here, descend deeper into the joys that meditation opens up
and contemplate on the essence of spiritual teachings left by the Great
Buddha. And let his final words urging his true followers to practice
the path of Dhamma earnestly guide you as well.https://www.learnreligions.com/how-the-historical-buddha-en…


https://www.learnreligions.com/how-the-historical-buddha-en…

Parinibbana: How the Historical Buddha Entered Nibbana
The Last Days of the Buddha 

https://youtu.be/1jU66LuoQW0


Parinibbana: How the Historical Buddha Entered Nibbana This abridged
account of the historical Buddha’s passing and entry into Nibbana is
taken primarily from the Maha-parinibbana Sutta, translated from the
Pali by Sister Vajira & Francis Story. Other sources consulted are
Buddha by Karen Armstrong (Penguin, 2001) and Old Path White Clouds by
Thich Nhat Hanh (Parallax Press, 1991).

Forty-five years had passed
since the Lord Buddha’s awakenment with awareness, and the Blessed One
was 80 years old. He and his monks were staying in the village of
Beluvagamaka (or Beluva), which was near the present-day city of Basrah,
Bihar state, northeast India. It was the time of the monsoon rains
retreat,when the Buddha and his disciples stopped traveling.

Like an Old
Cart

One day the Buddha asked the monks to leave and find other places
to stay during the monsoon. He would remain in Beluvagamaka with only
his cousin and companion, Ananda. After the monks had left, Ananda could
see that his master was ill. The Blessed One, in great pain, found
comfort only in deep meditation. But with the strength of will, he
overcame his illness.

Ananda was relieved but shaken. When I saw the
Blessed One’s sickness my own body became weak, he said. Everything
became dim to me, and my senses failed. Ye I still had some comfort in
the thought that the Blessed One would not come to his final passing
away until he had given some last instructions to his monks.

The Lord
Buddha responded, What more does the community of monks expect from me,
Ananda? I have taught the dhamma openly and completely. I have held
nothing back, and have nothing more to add to the teachings. A person
who thought the sangha depended on him for leadership might have
something to say. But, Ananda, the Tathagata has no such idea, that the
sangha depends on him. So what instructions should he give?

Now I am
frail, Ananda, old, aged, far gone in years. This is my eightieth year,
and my life is spent. My body is like an old cart, barely held together.

Therefore, Ananda, be islands unto yourselves, refuges unto yourselves,
seeking no other refuge; with the Dhamma as your island, the Dhamma as
your refuge, seeking no other refuge.

At the Capala Shrine

Soon after he
had recovered from his illness, the Lord Buddha suggested he and Ananda
spend the day at a shrine, called the Capala Shrine. As the two elderly
men sat together, the Buddha remarked upon the beauty of the scenery
all around. The Blessed One continued, Whosoever, Ananda, has perfected
psychic power could, if he so desired, remain in this place throughout a
world-period or until the end of it. The Tathagata, Ananda, has done
so. Therefore the Tathagata could remain throughout a world-period or
until the end of it.

The Buddha repeated this suggestion three times.
Ananda, possibly not understanding, said nothing.

Then came Mara, the
evil one, who 45 years earlier had tried to tempt the Buddha away from
awakenment with awareness. You have accomplished what you set out to do,
Mara said. Give up this life and enter Parinibbana [complete Nibbana]
now.

The Buddha Relinquishes

His Will to Live Do not trouble yourself,
Evil One, the Buddha replied. In three months I will pass away and enter
Nibbana.

Then the Blessed One, clearly and mindfully, renounced his
will to live on. The earth itself responded with an earthquake. The
Buddha told the shaken Ananda about his decision to make his final entry
into Nibbana in three months. Ananda objected, and the Buddha replied
that Ananda should have made his objections known earlier, and requested
the Tathagata remain throughout a world-period or until the end of it.

To Kushinara

For the next three months, the Buddha and Ananda traveled
and spoke to groups of monks. One evening he and several of the monks
stayed in the home of Cunda, the son of a goldsmith. Cunda invited the
Blessed One to dine in his home, and he gave the Buddha a dish called
sukaramaddava. This means “mushrooms’ soft food.” No one today is
certain what this means. It was mushrooms dish.

Whatever was in the
sukaramaddava, the Buddha insisted that he would be the only one to eat
from that dish. When he had finished, the Buddha told Cunda to bury what
was left so that no one else would eat it.

That night, the Buddha
suffered terrible pain and dysentery. But the next day he insisted in
traveling on to Kushinara, located in what is now the state of Uttar
Pradesh in northern India. On the way, he told Ananda not to blame Cunda
for his death.

Ananda’s Sorrow

The Buddha and his monks came to a grove
of sal trees in Kushinara. The Buddha asked Ananda to prepare a couch
between to trees, with its head to the north. I am weary and want to lie
down, he said. When the couch was ready, the Buddha lay down on his
right side, one foot upon the other, with his head supported by his
right hand. Then the sal trees bloomed, although it was not their
season, pale yellow petals rained down on the Buddha.

The Buddha spoke
for a time to his monks. At one point Ananda left the grove to lean
against a door post and weep. The Buddha sent a monk to find Ananda and
bring him back. Then the Blessed One said to Ananda, Enough, Ananda! Do
not grieve! Have I not taught from the very beginning that with all that
is dear and beloved there must be change and separation? All that is
born, comes into being, is compounded, and is subject to decay. How can
one say: “May it not come to dissolution”? This cannot be.

Ananda, you
have served the Tathagata with loving-kindness in deed, word, and
thought; graciously, pleasantly, wholeheartedly. Now you should strive
to liberate yourself. The Blessed One then praised Ananda in front of
the other assembled monks.

Parinibbana

The Buddha spoke further,
advising the monks to keep the rules of the order of monks. Then he
asked three times if any among them had any questions. Do not be given
to remorse later on with the thought: “The Master was with us face to
face, yet face to face we failed to ask him.” But no one spoke. The
Buddha assured all of the monks they would realize awakenment with
awareness.

Then he said, All compounded things are subject to decay.
Strive with diligence. Then, serenely, he passed into Parinibbana.

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Image result for picture of The Great Stupaat Sarnath, near Varanasi, is said to mark the site where the Buddhapreachedhis first sermon.

http://www.columbia.edu/itc/mealac/pritchett/00ambedkar/ambedkar_buddha/
THE BUDDHA
AND HIS DHAMMA
Image result for picture of The Great Stupaat Sarnath, near Varanasi, is said to mark the site where the Buddhapreachedhis first sermon.
The Great Stupa
at Sarnath, near Varanasi, is said to mark the site where the Buddha
preached
his first sermon.



[*EDITOR’S INTRODUCTION*]

*AUTHOR’S UNPUBLISHED
PREFACE
*


*INTRODUCTION*


*PROLOGUE*


BOOK ONE:  SIDDHARTH GAUTAMA — HOW A
BODHISATTA BECAME
THE BUDDHA


*Part I — From Birth
to Parivraja
*



*Part II — Renunciation for Ever*


*Part III — In Search of New
Light
*



*Part IV — Enlightenment and
the
Vision of a New Way
*



*Part V — The Buddha and His
Predecessors
*



*Part VI — The Buddha and His
Contemporaries
*



*Part VII — Comparison and
Contrast
*


BOOK TWO: CAMPAIGN OF CONVERSION

*Part I — Buddha and
His
Vishad Yoga
*



*Part II — The Conversion of
the
Parivrajakas
*



*Part III — Conversion of the
High
and the Holy
*



*Part IV — Call from Home*


*Part V — Campaign for
Conversion
Resumed
*



*Part VI — Conversion of the
Low
and the Lowly
*



*Part VII — Conversion of Women*


*Part VIII — Conversion of the
Fallen
and the Criminals
*

BOOK THREE: WHAT THE BUDDHA TAUGHT

*Part I — His Place
in His
Dhamma
*



*Part II — Different Views of
the
Buddha’s Dhamma
*



*Part III — What is Dhamma*


*Part IV — What is Not Dhamma*


*Part V — What is Saddhamma*



BOOK FOUR: RELIGION AND DHAMMA

*Part I — Religion
and Dhamma
*



*Part II — How Similarities in
Terminology
Conceal Fundamental Difference
*



*Part III — The Buddhist Way
of
Life
*



*Part IV — His Sermons*

BOOK FIVE: THE SANGH

*Part I — The Sangh*


*Part II — The Bhikkhu: the
Buddha’s
Conception of Him
*



*Part III — The Duties of the
Bhikkhu
*



*Part IV — The Bhikkhu and the
Laity
*



*Part V — Vinaya for the Laity*

BOOK SIX: HE AND HIS CONTEMPORARIES

*Part I — His
Benefactors
*



*Part II — His Enemies*


*Part III — Critics of His
Doctrines
*



*Part IV — Friends and Admirers*

BOOK SEVEN: THE WANDERER’S LAST JOURNEY

*Book Seven, Part I
— The
Meeting of those Near and Dear
*



*Book Seven, Part II — Leaving
Vaishali
*



*Book Seven, Part III — His End*

BOOK EIGHT: THE MAN WHO WAS SIDDHARTHA GAUTAMA

*Book Eight, Part I
— His
Personality
*



*Book Eight, Part II — His
Humanity
*



*Book Eight, Part III — His
Likes
and Dislikes
*

*EPILOGUE*


by Dr. B. R. Ambedkar