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 – 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 thatthey 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.
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.
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
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.
an expert who identifies experts influenced by Expert and Infulencer Sashikanth Chandrasekharan
of
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
Political
Science-Techno-Politico-Socio Transformation and Economic Emancipation
Movement (TPSTEEM). Struggle hard to see that all fraud EVMs are
replaced by paper ballots by Start using Internet of things by creating
Websites,blogs. Make the best use of facebook, twitter etc., to
propagate TPSTEEMthru FOA1TRPUVF.
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
is the most Positive Energy of informative and research oriented site propagating the teachings of the Awakened One with Awareness the Buddha and on Techno-Politico-Socio
Transformation and Economic Emancipation Movement followed by millions
of people all over the world in 111 Classical languages.
Rendering exact translation as a lesson of this
University in one’s mother tongue to this Google Translation and
propagation entitles to become a Stream Enterer (Sottapanna) and to attain Eternal Bliss as a Final Goal
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.
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
Antequera
Known as “The Heart of Andalusia” due to its central location and proximity to major cities such as Málaga, Granada, Cordoba and Seville, Antequera has kept its pueblo blanco style and atmosphere despite its considerable size. Its 14th
century Moorish Alcazaba – resembling a mini-Alhambra – sits at the top
of the historic center’s tightly-packed white houses and beautiful old
churches. Like Villanueva de la Concepción – which is only a 20-minute
drive away, the other side of the El Torcal nature reserve – Antequera
is never beseiged by tourists as some destinations on the Costa del Sol
are, so it retains its traditional Andalusian character and ambience all
year round. It also boasts a collection of southern Spain’s greatest
historical monuments – the Menga and Viera dolmens and the Tholos of El Romeral. These Neolithic and Bronze age tombs are some of the most significant surviving instances of European Megalithism.
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.
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)
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.
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.
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.
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.
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
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
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 16.1K subscribers 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
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 83.2K subscribers
Finally, we are ready with our 24/7 Good Morning 24/7 The Best LIVE
Morning Music Ever ➤ 528 Hz Positive Vibes For A Good Day - The Deepest
Healing, In this 24/7 Livestream, We have 8 songs around 65 minutes
each, all of them is Tuned to 528hz. It Can be used for focus, healing,
yoga, relaxation or anything you desire.
Enjoy your beautiful day.
All Movie the Clips is from Our Home Country Norway
Amid the most vital Solfeggio frequencies is the “528Hz frequency” This
frequency is regularly referred to as the love frequency simply because
it draws a particular type of deep-rooted natural connection with the
environment and nature as a whole. This is a unique frequency because
the bees can pollinate the flowers by buzzing at a 528 Hz frequency;
this is mind-blowing.
We are passionate about delivering clothes that support the healing and
uprising of Mother Nature. Our goal and mission are to help YOU take
responsibility in your own way by using products that aid in making our
world a more harmonious place. By using our products, you take
responsibility. Not just in the healing of our nature but in healing
yourself. Be empowered. Take responsibility.
We are forever grateful to anyone that support our work and purchase
our audios-videos. It really is helpful to our life purpose, to make
planet Earth a better place for all living beings. Thank you, dear soul.
The Mp3 songs are “FOR ONLY Private Use”
———————————
Listening to peaceful meditation, sleep, relaxation music helps us let
go of stress. It can balance the mind and body energetically. Everything
is vibration, and science has begun to acknowledge the amazing benefits
of sound/vibration/frequency. Combined with natural scenery it works in
harmony. Use our music to heal, relax, grow personally and spiritually.
You are worthy.
We hope that You’ll subscribe because of the high quality we deliver. We aim for 1 million subscribers within 2 years. We really appreciate your support!
Eternal love, Nature Healing & Society Category Music
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
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
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 16.1K subscribers 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
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 83.2K subscribers
Finally, we are ready with our 24/7 Good Morning 24/7 The Best LIVE
Morning Music Ever ➤ 528 Hz Positive Vibes For A Good Day - The Deepest
Healing, In this 24/7 Livestream, We have 8 songs around 65 minutes
each, all of them is Tuned to 528hz. It Can be used for focus, healing,
yoga, relaxation or anything you desire.
Enjoy your beautiful day.
All Movie the Clips is from Our Home Country Norway🙏😍
Amid the most vital Solfeggio frequencies is the “528Hz frequency” This
frequency is regularly referred to as the love frequency simply because
it draws a particular type of deep-rooted natural connection with the
environment and nature as a whole. This is a unique frequency because
the bees can pollinate the flowers by buzzing at a 528 Hz frequency;
this is mind-blowing.
We are passionate about delivering clothes that support the healing and
uprising of Mother Nature. Our goal and mission are to help YOU take
responsibility in your own way by using products that aid in making our
world a more harmonious place. By using our products, you take
responsibility. Not just in the healing of our nature but in healing
yourself. Be empowered. Take responsibility.
We are forever grateful to anyone that support our work and purchase
our audios-videos. It really is helpful to our life purpose, to make
planet Earth a better place for all living beings. Thank you, dear soul.
The Mp3 songs are “FOR ONLY Private Use”💖🙏
———————————
Listening to peaceful meditation, sleep, relaxation music helps us let
go of stress. It can balance the mind and body energetically. Everything
is vibration, and science has begun to acknowledge the amazing benefits
of sound/vibration/frequency. Combined with natural scenery it works in
harmony. Use our music to heal, relax, grow personally and spiritually.
You are worthy.
We hope that You’ll subscribe because of the high quality we deliver. We aim for 1 million subscribers within 2 years. We really appreciate your support!
Eternal love, Nature Healing & Society Category Music
https://www.youtube.com/watch?v=xSIqK0BqySk புதுவருடம் முழுவதும் வெற்றிகளையும் மகிழ்சிகளையும் பெற புத்தரின் வழி ! 99) Classical Tamil-பாரம்பரிய இசைத்தமிழ் செம்மொழி,99) செம்மொழி தமிழ்
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
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 92.1K subscribers Buddha Tatha Unke Sandesh Tathagat Gautam buddha ke antim vachan kya the Category Education
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. Category People & Blogs License Creative Commons Attribution license (reuse allowed)
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.
Buddhism Increased 31 subscribers 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 People & Blogs Music in this video Learn more Listen ad-free with YouTube Premium Song Purification Happy Song Artist Ken-Ming Yang Album For The Buddha Song Collection Album (2)- On Ma Bani Mo Licensed to YouTube by The Orchard Music (on behalf of Miao Len Hua Record Company), and 4 Music Rights Societies
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.
Media Masters 1.01M subscribers
Media Masters is a unique YouTube channel. unveil the hidden secrets,
easy and traditional health tips and the science behind Indian
practices. Please subscribe to get instant updates of unknown facts. Category Education
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 709 subscribers ബുദ്ധിസ്റ്റ് ടീച്ചർ ബിനോജിനോടൊത്തൊരു സംഭാഷണം Category People & Blogs
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 3.17K subscribers 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
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
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,
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…..
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 .
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 31 subscribers 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 People & Blogs Music in this video Learn more Listen ad-free with YouTube Premium Song Purification Happy Song Artist Ken-Ming Yang Album For The Buddha Song Collection Album (2)- On Ma Bani Mo Licensed to YouTube by The Orchard Music (on behalf of Miao Len Hua Record Company), and 4 Music Rights Societies
JAIBHEEM TV NEWS INDIA 73.8K subscribers working for DR.BABASAHEB AMBEDKAR ideology and to educate the people about the aspets going wrong in the society Category News & Politics 100) క్లాసికల్ తెలుగు- ఒకవేళ,
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.
ShareAmerica 19.8K subscribers
چینی حکومت کی جانب سے تشدد اور مظالم کے بعد جلا وطن کر دیے جانے والے
کوشو گولوک جگمے نے امریکی دفتر خارجہ میں مذہبی آزادی کے فروغ پر 2018 کے
وزارتی اجلاس میں شرکت کی۔ اُن کی اس کہانی کا تعلق ان پر کیے جانے والے
تشدد اور اپنے لوگوں کے لیے بات کرنے اور اُن کےحق میں آواز اٹھانے سے ہے۔ Category Education 104) کلاسیکی اردو- کلاسیکی اردو
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۔
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…
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.
1. “There are these three forms of purity… And
of what sort is purity of body?
2. “Herein a certain one abstains from taking life,
from stealing, from sinful living. This is called ‘purity of body.’
3. “And of what sort is purity of speech?
4. “Herein a certain one abstains from falsehood…
5. “And of what sort is purity of mind?
6. “Herein a monk, if he have some personal sensual
desire, is aware: ‘ There is in me sensual desire.’ If there be none he
is likewise aware of it. Also he is aware of how the arising of sensual
desire not yet arisen comes about, and how it is abandoned when it has
arisen, and how in the future there is no such arising.
7. “If he have some personal malevolence, he is
aware: ‘ There is within me malevolence.’ Also he is aware of the arising
. . . and the abandoning thereof, and of how in future there is no recurrence
thereof.
8. “If he have some personal sloth-and-torpor…excitement
and flurry…if he have some personal doubt-and-wavering, he is aware of
the fact. Also of how (each of these) arises, is abandoned and recurs not
again in future. This is called ‘purity of mind.’
9. “He who is pure in body, speech, and mind,
“Sinless and clean and blessed
with purity–
“‘Sin-washer’ is the name
men give to him.”
(1.ii)
1. “There are three forms of purity…Purity of body,
purity of speech, purity of mind.”
2. “And of what sort is purity of body?”
3. “Herein a certain one abstains from taking life,
from stealing, from wrong practice in sensual lusts. This is called ‘purity
of body.’”
4. “And of what sort is purity of speech?”
5. “Herein a certain one abstains from falsehood…from
idle babble. This is called ‘purity of speech.’”
6. “And of what sort is purity of mind?”
7. “Herein a certain one is not covetous or malevolent
of heart, and has [a] right view. This is called ‘purity of mind.’ These
are the three forms of purity.”
(1.iii)
1. There are these five weaknesses, which are a source
of weakness to training. What five?
2. Taking life; taking what is not given; lustful,
evil practices; lying; and indulging in spirituous liquors, which cause
idleness.
3. These are the five causes which lead to failure.
4. When these five sources of weakness to training
are put away, four arisings of mindfulness should be made to become.
5. Herein a monk abides contemplating the body as
body, strenuous, mindful and self-possessed, having overcome both the hankering
and discontent common in the world.
6. He abides contemplating the feelings as feelings…
7. He abides contemplating the mind as mind…
8. He abides contemplating ideas as ideas, strenuous,
mindful and self-possessed, having overcome both the hankering and discontent
common in the world.
9. When these five sources of weakness to training
are put away, these four arisings of mindfulness should be made to become.
(1.iv)
1. There are these three failures. Failure in morals,
failure in mind, failure in view.
2. And of what sort is failure in morals? A certain
one takes life, steals, is a wrong-doer in sensual desires, a liar, a slanderer,
of bitter speech, an idle babbler. This is called “failure in morals.”
3. And of what sort is failure in mind?
4. A certain one is covetous and malevolent of heart.
This is called “failure in mind.”
5. And of what sort is failure in view?
6. Herein a certain one holds the depraved, the
perverse view that there is no (virtue in) alms giving, in sacrifice, in
offerings; that there is no fruit, no result of good and evil deeds; that
this world is not, that there is no world beyond; that there is no mother,
no father, no beings of spontaneous birth; that in the world are no recluses
and Brahmins who have won the summit, who have won perfection, who of themselves
by their own in tuitional powers have realised the world beyond and can
proclaim it. This, monks, is called “failure in view.”
7. Monks, it is due to failure in morals, failure
in mind and in view, that beings, when [the] body breaks up after death,
are reborn in the Waste, the Way of Woe, in the Downfall, in Purgatory.
Such are the three failures.
8. Monks, there are these three successes. What
three? Success in morals, success in mind, success in view.
9. Now of what sort is success in morals?
10. A certain one abstains from taking life and
the rest…from bitter speech and idle babbling. This is called “success
in morals.”
11. And of what sort is success in mind?
12. Herein a certain one is not covetous or malevolent
of heart. This is called “success in mind.”
13. And of what sort is success in view?
14. Herein a certain one has [a] right view: he
holds with certainty that there is (virtue in) almsgiving, in sacrifice,
in offerings; that there is fruit and result of good and evil deeds; that
this world is, that there is a world beyond; that mother, father and beings
of spontaneous birth do exist; that in the world there are recluses and
Brahmins who have realised the world beyond and can proclaim it. This,
monks, is called “success in view.”
15. It is owing to success in these three things
that beings, when [the] body breaks up after death, are reborn in the Happy
Lot, in the Heaven World. Such, monks, are the three successes.
§ 2. To Reach Perfection in Life is Dhamma
1. There are these three perfections.
2. Perfection in body, speech and mind.
3. And of what sort is perfection in mind?
4. By the destruction of the asavas, realising in
this very life himself, knowing it thoroughly–the heart’s release, the
release by insight which is free from the asavas, having attained it abides
therein. This is called “perfection in mind.” These are the three bodily
perfections.
5. There are other perfections. The Buddha explained
them to Subhuti.
6. Subhuti: “What is a Bodhisattva’s perfection
of giving?”
7. The Lord: “Here a Bodhisattva, his thoughts associated
with the knowledge of all modes, gives gifts, i.e., inward or outward things,
and, having made them common to all beings, he dedicates them to supreme
enlightenment; and also others he instigates thereto. But there is nowhere
an apprehension of anything.”
8. Subhuti: “What is a Bodhisattva’s perfection
of morality?”
9. The Lord: “He himself lives under the obligation
of the ten ways of wholesome acting, and also others he instigates thereto.”
10. Subhuti: “What is a Bodhisattva’s perfection
of patience?”
11. The Lord: “He himself becomes one who has achieved
patience, and others also he instigates to patience.”
12. Subhuti: “What is a Bodhisattva’s perfection
of vigour?”
13. The Lord: “He dwells persistently in the five
perfections, and also others he instigates to do likewise.”
14. Subhuti: “What is the Bodhisattva’s perfection
of concentration (or meditation)?”
15. The Lord: “He himself, through skill in means,
enters into the trances, yet he is not reborn in the corresponding heavens
of form as he could [be]; and others also he instigates to do likewise.”
16. Subhuti: “What is a Bodhisattva’s perfection
of wisdom?”
17. The Lord: “He does not settle down in any dharma,
he contemplates the essential original nature of all dharmas; and others
also he instigates to the contemplation of all dharmas.”
18. It is Dhamma to cultivate these perfections.
§ 3. To Live in Nibbana is Dhamma
1. “Nothing can give real happiness as [can] Nibbana.”
So said the Buddha.
2. Of all the doctrines taught by the Buddha, the
doctrine of Nibbana is the most central one.
3. What is Nibbana? Nibbana as taught by the Buddha
has a totally different meaning and content than what has been given to
it by his predecessors.
4. By Nibbana they meant the salvation of the soul.
5. Thus there were four ways in which Nibbana was
conceived of: (1) Laukik (material, eat, drink and be merry type); (2)
Yogic; (3) Brahmanic, and (4) Upanishadic.
6. There was one common feature of the Brahmanic
and Upanishadic conceptions of Nibbana. They involved the recognition of
a soul as an independent entity–a theory which the Buddha had denied.
The Buddha had therefore no difficulty in rejecting the Brahmanic and Upanishadic
teaching of Nibbana.
7. The Laukik conception of Nibbana was too materialistic
to appeal to the Buddha. It meant nothing but the satisfaction of man’s
animal appetites. There was nothing spiritual in it.
8. To accept such a conception of Nibbana the Buddha
felt was a gross wrong that can be done to a human being.
9. For the satisfaction of appetites can result
only in creating more appetites. Such a way of life could bring no happiness,
he thought. On the contrary, such happiness was sure to bring more unhappiness.
10. The Yogic conception of Nibbana was a purely
temporary state. The happiness it brought was negative. It involved disassociation
from the world. It avoided pain but gave no happiness. Whatever happiness
it may be said to bring lasted as long as the yoga lasted. It was not permanent.
It was temporary.
11. The Buddha’s conception of Nibbana is quite
different from that of his predecessors.
12. There are three ideas which underlie his conception
of Nibbana.
13. Of these, the happiness of a sentient being
as distinct from the salvation of the soul is one.
14. The second idea is the happiness of the sentient
being in Samsara while he is alive. But the idea of a soul and the
salvation of the soul after death are absolutely foreign to the Buddha’s
conception of Nibbana.
15. The third idea which underlies his conception
of Nibbana is the exercise of control over the flames of the passions which
are always on fire.
16. That the passions are like burning fire was
the text of a sermon which the Buddha delivered to the Bhikkus when he
was staying in Gaya. This is what he said:
17. “All things, O Bhikkus, are on fire. And what,
O Priests, are all these things which are on fire?
18. “The eye, O Bhikkus, is on fire; forms are on
fire; eye-consciousness is on fire; impressions received by the eye are
on fire; and whatever sensation, pleasant, unpleasant, or indifferent,
originates in dependence on impression received by he type, that also is
on fire.”
19. “And with what are these on fire?”
20. “With the. fire of passion, say I, with the
fire of hatred, with the fire of infatuation; with birth, old age, death,
sorrow, lamentation, misery, grief and despair are they on fire.”
21. “The ear is on fire; sounds are on fire;
the nose is on fire; odours are on fire; the tongue is on fire; tastes
are on fire; the body is on fire; ideas are on fire; and whatever sensation,
pleasant, unpleasant, or indifferent, originates in dependence on impression
received by the mind, that also is on fire.
22. “And with what are these on fire?”
23. “With the fire of passion, say I; with the fire
of hatred; with the fire of infatuation; with birth, old age, death, sorrow,
lamentation, misery, grief, and despair are they on fire.”
24. “Perceiving this, O Bhikkus, the learned and
noble [person] conceives an aversion. And in conceiving this aversion,
he becomes divested of passion, and by the absence of passion he becomes
free, and when he is free he becomes aware that he is free.”
25. How can Nibbana give happiness? That is the
next question which calls for explanation.
26. The common notion is that man is unhappy because
he is in want. But this is not always true. Man is unhappy even though
he is in the midst of plenty.
27. Unhappiness is the result of greed, and greed
is the bane of life of those who have, as well as of those who have not.
28. This the Buddha has made clear in a sermon delivered
to the Bhikkus in which he said:
29. “Excited by greed (lobha), brothers, furious
with anger (dosa), blinded by delusion (moha), with mind overwhelmed, with
mind enslaved, men reflect upon their own misfortune, men reflect upon
the misfortune of others, men experience mental suffering and anguish.
30. “If, however, greed, anger and delusion are
done away [with], men reflect neither upon their own misfortune nor on
mental suffering and anguish.
31. “Thus, brothers, is Nibbana visible in this
life and not merely in the future–inviting, attractive, accessible to
the wise disciple.”
32. Herein lies the explanation of what consumes
man and makes him unhappy. By using this analogy of burning fire to the
working of human passions, the Buddha has given the most forceful explanation
for the unhappiness of man.
33. What makes man unhappy is his falling a prey
to his passions. These passions are called fetters which prevent a man
from reaching the state of Nibbana. The moment he is free from the sway
of his passions–i.e., he learns to achieve Nibbana–man’s way to happiness
is open to him.
34. These passions, according to the Buddha’s analysis,
fall under three groups.
35. First: that which refers to all degrees of craving
or attachment–such as lust, infatuation, and greed (lobha).
36. Second: that which refers to all degrees of
antipathy–hatred, anger, vexation, or repugnance (dosa).
37. Third: that which refers to all degrees of ignorance–delusion,
dullness, and stupidity (moha or avidya).
38. The first and second fires relate to the emotions
and [range] over the whole scale of one’s attitudes and feelings towards
other beings, while the third fire relates to all ideas that are in any
way removed from the truth.
39. There are certain misunderstandings about the
Buddha’s doctrine of Nibbana.
40. The word Nibbana etymologically means outblowing,
extinguishing.
41. Taking hold of this root meaning of the word,
critics have tried to make nonsense of the doctrine of Nibbana.
42. They hold that Nibbana means extinction of all
human passions, which is equivalent to death.
43. They have by this means tried to throw ridicule
over the doctrine of Nibbana.
44. That such is not the meaning of Nibbana is quite
clear if one examines the language of the fire sermon.
45. The fire sermon does not say that life is burning
and death is extinction. It says passions are on fire.
46. The fire sermon does not say that the passions
must be extinguished completely. It says, do not add fuel to the flame.
47. Secondly, critics have failed to make a distinction
between Nibbana and Parinibbana.
48. As the Udana says: “Parinibbana occurs when
the body becomes disintegrated, all perceptions become stopped, all sensations
die away, the activities cease and consciousness goes away. Thus Parinibbana
means complete extinction.”
49. Nibbana can never have this meaning. Nibbana
means enough control over passion so as to enable one to walk on the path
of righteousness. It was not intended to mean. anything more.
50. That Nibbana is another name for righteous life
is made clear by the Buddha himself to Radha.
51. Once the venerable Radha came to the Exalted
One. Having done so, he saluted the Exalted One and sat down at one side.
So seated, the venerable Radha thus addressed the Exalted One: “Pray, Lord,
what for [=for what] is Nibbana?”
52. “Nibbana means release from passion,” replied
the Lord.
53. “But Nibbana, Lord,–what is the aim of it?”
54. “Rooted in Nibbana, Radha, the righteous life
is lived. Nibbana is its goal. Nibbana is its end.”
55. That Nibbana does not mean extinction is also
made clear by Sariputta in the following sermon:
56. “Once the Blessed Lord was staying at Shravasti
in Anathpindika’s Ashrama where Sariputta was also staying.
57. “The Lord, addressing the brethren, said, ‘Almsmen,
be ye partakers not of the world’s goods but of my doctrine; in my compassion
for you all I am anxious to ensure this.’
58. “Thus spoke the Lord, who thereupon rose and
passed to his own cell.
59. “Sariputta remained behind, and the brethren
asked him to explain what is Nibbana.
60. “Then Sariputta in reply to the brethren said,
‘ Brethren, know ye that greed is vile, and vile is resentment.
61. “‘To shed this greed and this resentment, there
is the Middle Way which gives us eyes to see and makes us know, leading
us on to peace, insight, enlightenment, and Nibbana.
62. “‘What is this Middle Way? It is naught but
the Noble Eightfold 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.
63. “‘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.
64. “‘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, enlightenment.
65. “‘Nibbana–which is naught but that Noble Eightfold
Path.’”
66. Thus spoke the revered Sariputta. Glad at heart,
the almsmen rejoiced at what he had said:
67. That the idea underlying Nibbana is that it
is the path of righteousness. No one will mistake Nibbana for anything
else.
68. Complete annihilation is one extreme, and Parinibbana
is another extreme. Nibbana is the Middle Way.
69. So understood, all confusion about Nibbana will
disappear.
§ 4. To Give up Craving is Dhamma
1. In the Dhammapada the Buddha says: “There is no
greater benefit than. health, and there is nothing more valuable than the
spirit of contentment.”
2. This spirit of contentment is not to be understood
to mean meekness or surrender to circumstances.
3. Because that would be quite contrary to the other
teachings of the Buddha.
4. The Buddha has not said, “Blessed are they who
are poor.”
5. The Buddha has not said that the sufferer should
not try to change his condition.
6. On the other hand, he has said that riches are
welcome; and instead of listless suffering he taught Virya, which is energetic
action.
7. What the Buddha meant when he said that contentment
is the highest form of wealth is that man should not allow himself to be
overpowered by greed which has no limits.
8. As the Bhikku Rathapala has said, “Rich men I
see who, folly-led, never give, but still amass, athirst for pleasures
new; the king whose conquests to the sea extend, for sway over empires
overseas will pine; still craving, kings and subjects pass away; lacking,
still lacking, they their bodies quit; never on earth can pleasure’s measure
be filled.”
9. In the Maha-Nidan-Suttanta the Buddha has explained
to Ananda the necessity of controlling greed. This is what he said:
10. “Thus it is, Ananda, that craving comes into
being because of desire for gain, when desire for gain becomes a passion
for possession; when the spirit of possession gives rise to tenacity of
possession, it becomes avarice.
11. “Avarice or possession due to [the] uncontrolled
acquisitive instinct calls for watch and ward.
12. “Why is this craving or greed to be condemned?
Because of this,” said the Buddha to Ananda, “many a bad and wicked state
of things arises–blows and wounds, strife, contradiction and retorts;
quarrelling, slander, and lies.”
13. That this is the correct analysis of class struggle,
there can be no doubt.
14. That is why the Buddha insisted upon the control
of greed and craving.
§ 5. To believe that all compound things are impermanent
is Dhamma
1. This doctrine of impermanence has three aspects.
2. There is the impermanence of composite things.
3. There is the impermanence of the individual being.
4. There is the impermanence of the self-nature
of conditioned things.
5. The impermanence of composite things has been
well explained by the great Buddhist philosopher Asanga.
6. “All things,” says Asanga, “are produced by the
combination of causes and conditions, and have no independent noumenon
of their own. When the combination is dissolved, their destruction ensures.
7. “The body of a living being consists of the combination
of four great elements–viz., earth, water, fire and air–and when this
combination is resolved into the four component elements, dissolution ensues.
8. “This is what is called the impermanence of a
composite entity.”
9. Impermanence of the living individual is best
described by the formula: being is becoming.
10. In this sense a being of a past moment has lived,
but does not live, nor will he live. The being of a future moment will
live, but has not lived, nor does he live; the being of the present moment
does live, but has not lived, and will not live.
11. In short, a human being is always changing,
always growing. He is not the same at two different moments of his life.
12. The third phase of the doctrine of impermanence
is somewhat difficult for a common man to follow.
13. To realise that every living being will die
sometime or other is a very easy matter to understand.
14. But it is not quite so easy to understand how
a human being can go on changing–becoming–while he is alive.
15. “How is this possible?” The Buddha’s answer
was, “This is possible because all is impermanent.”
16. This later on gave rise to what is called Sunnya
Vad.
17. The Buddhist Sunnyata does not mean nihilism
out and out. It only means the perpetual changes occurring at every moment
in the phenomenal world.
18. Very few realise that it is on account of Sunnyata
that everything becomes possible; without it nothing in the world would
be possible. It is on the impermanence of the nature of all things that
the possibility of all other things depends.
19. If things were not subject to continual change,
but were permanent and unchangeable, the evolution of all of life from
one kind to the other, and the development of living things, would come
to a dead stop.
20. If human beings [had not] died or changed, but
had continued always in the same state, what would the result have been?
The progress of the human race would have come to a dead halt.
21. Immense difficulty would have arisen if Sunnya
is [=had been] regarded as being void or empty.
22. But this is not so. Sunnya is like a point which
has substance but neither breadth nor length.
23. All things are impermanent, was the doctrine
preached by the Buddha.
24. What is the moral of this doctrine of the Buddha?
This is a much more important question.
25. The moral of this doctrine of impermanence is
simple. Do not be attached to anything.
26. It is to cultivate detachment–detachment from
property, from friends, etc.–that he said “All these are impermanent.”
§ 6. To believe that Karma is the instrument of
Moral Order is Dhamma
1. There is an order in the physical world. This
is proved by the following phenomenon.
2. There is a certain order in the movements and
actions of the starry bodies.
3. There is a certain order by which seasons come
and go in regular sequence.
4. There is a certain order by which seeds grow
into trees, and trees yield fruits ,and fruits give seeds.
5. In Buddhist terminology these are called Niyamas,
laws which produce an orderly sequence such as Rutu Niyam, Bija Niyam.
6. Similarly is there a moral order in Human Society.
How is it produced? How is it maintained?
7. Those who believe in the existence of God have
no difficulty in answering the question. And their answer is easy.
8. Moral order, they say, is maintained by Divine
Dispensation. God created the world, and God is the Supreme Governor of
the world. He is also the author of moral as well as of physical law.
9. Moral law, according to them, is for man’s good,
because it ensues from Divine will. Man is bound to obey God, who is his
maker, and it is obedience to God which maintains the moral order.
10. Such is the argument in support of the view
that the moral order is maintained by Divine Dispensation.
11. The explanation is by no means satisfactory.
For if the moral law has originated from God, and if God is the beginning
and end of the moral order, and if man cannot escape from obeying God,
why is there so much moral disorder in the world?
12. What is the authority of the Divine Law? What
is the hold of the Divine Law over the individual? These are pertinent
questions. But to none of them is there any satisfactory answer from those
who rely on Divine Dispensation as the basis for the moral order.
13. To overcome these difficulties the thesis has
been somewhat modified.
14. It is said: No doubt creation took effect at
the command of God. It is also true that the cosmos entered upon its life
by his will and by his direction. It is also true that He imparted to the
cosmos once for all the energy which served as the driving power of a stupendous
mechanism.
15. But God leaves it to Nature to work itself out
in obedience to the laws originally given by him.
16. So that if the moral order fails to work out
as expected by God, the fault is of Nature and not of God.
17. Even this modification in the theory does not
solve the difficulty. It only helps to exonerate God from his responsibility.
For the question remains, why should God leave it to Nature to execute
His laws What is the use of such an absentee God?
18. The answer which the Buddha gave to the question,
” How is moral order maintained?”, is totally different.
19. His answer was simple. “It is the Kamma Niyam
and not God which maintains the moral order in the universe.” That was
the Buddha’s answer to the question.
20. The moral order of the universe may be good
or it may be bad. But according to the Buddha, the moral order rests on
man and on nobody else.
21. Kamma means man’s action, and Vipaka is its
effect. If the moral order is bad, it is because man does Akusala (Bad)
Kamma. If the moral order is good, it is because man does Kusala (Good)
Kamma.
22. The Buddha was not content with merely speaking
of Kamma. He spoke of the law of Kamma, which is another name for Kamma
Niyam.
23. By speaking of the law of Kamma, what the Buddha
wanted to convey was that the effect of the deed was bound to follow the
deed, as surely as night follows day. It was like a Niyam or rule.
24. No one could fail to benefit by the good effects
of a Kusala Kamma, and no one could escape the evil effects of Akusala
Kamma.
25. Therefore, the Buddha’s admonition was: do Kusala
Kamma so that humanity may benefit by a good moral order which a Kusala
Kamma helps to sustain; do not do Akusala Kamma, for humanity will
suffer from the bad moral order which an Akusala Kamma will bring about.
26. It may be that there is a time interval between
the moment when the Kamma is done, and the moment when the effect is felt.
It is so, often enough.
27. From this point of view, Kamma is either (1)
Ditthadamma Vedaniya Kamma (Immediately Effective Kamma); (2) Upapajjavedaniya
Kamma (Remotely Effective Kamma); and [=or] (3) Aporapariya Vedaniya Kamma
(Indefinitely Effective Kamma).
28. Kamma may also fall into the category of Ahosi
Kamma, i.e., Kamma which is non-effective. This Ahosi Kamma comprises all
such Kammas which are too weak to operate, or which are counteracted by
a more [powerful?] Kamma, at the time when it [=they] should have worked.
29. But making allowance for all these considerations,
it does not in any sense derogate from the claim made by the Buddha that
the law of Kamma is inexorable.
30. The theory of the law of Kamma does not necessarily
involve the conception that the effect of the Kamma recoils on the doer
of it, and there is nothing more to be thought about it. This is an error.
Sometimes the action of one affects another instead of the doer. All the
same, it is the working of the law of Kamma, because it either upholds
or upsets the moral order.
31. Individuals come and individuals go. But the
moral order of the universe remains, and so also the law of Kamma which
sustains it.
32. It is for this reason that in the religion of
the Buddha, Morality has been given the place of God.
33. Thus the Buddha’s answer to the question of
how the moral order in the universe is sustained, is so simple and so irrefutable.
34. And yet its true meaning is scarcely grasped.
Often, almost always, it is either misunderstood or misstated or misinterpreted.
Not many seem to be conscious that the law of Kamma was propounded by the
Buddha as an answer to the question [of ] how the moral order is maintained.
35. That, however, is the purpose of Buddha’s Law
of Kamma.
36. The Law of Kamma has to do only with the question
of general moral order. It has nothing to do with the fortunes or misfortunes
of an individual.
37. It is concerned with the maintenance of the
moral order in the universe.
38. It is because of this that the law of Kamma
is a part of Dhamma.
Buddha was asked, “What have you gained by Meditation?”
He replied “Nothing!”
“However, Buddha said, let me tell you what I lost:
Anger,
Anxiety,
Depression,
Insecurity,
Fear of Old Age and Death”
Let us Do good. Purify mind -
‘The gift of Dhamma excels all other gifts – sabba danam dhamma
danam jinati’ at 668, 5A main Road, 8th Cross, HAL 3rd Stage, Bangalore-
Magadhi Karnataka State -PRABUDDHA BHARAT
through http://sarvajan.ambedkar.org
runs
Analytic Insight Net - FREE Online Tipiṭaka Law Research & Practice University in 111 CLASSICAL LANGUAGES
VOICE of ALL ABORIGINAL AWAKENED SOCIETIES (VoAAAS) for Sarvajan
Hithaya Sarvajan Sukhaya i.e for the welfare, happiness and Peace for
all societies and to attain Eternal Peace as Final Goal
Capturing the Master Key
Babasaheb
Dr B.R Ambedkar has said that “political power is the master key using
which you can open all the doors of your progress and self respect”.
If
Foreigners from Bene Israel chitpavan brahmins of Rowdy/Rakshasa Swayam
Sevaks (RSS) can call this as manusmriti manuvad hindutva land why can
not we declare this land as PRABUDDHA BHARAT for the benefit of All
Aboriginal Societies ?
As we were Buddhists, are Buddhists and continue to be Buddhists.
99.9%
All Aboriginal Awakened Societies will force the chitpavan brahmins to
quit PRABUDDHA BHARAT with Ballot Papers to save Universal Adult
Franchise, Liberty, Equality, Fraternity for the welfare, happiness,
Peace as enshrined in our Marvelous Modern Constitution and for them to attain Eternal Bliss as Final Goal.
25th December – Manusmriti Dahan Diwas – Real victory of good over evil
Pain is a Gift Instead of avoiding it, Learn to embrace it. Without pain, there is no growth
Good NEWS from
Free Online NIBBANA TRAINING from KUSHINARA NIBBANA BHUMI PAGODA -PATH TO ATTAIN ETERNAL BLISS AS FINAL GOAL
Analytic Insight Net - FREE Online Tipiṭaka Law Research &Practice
University in 111 CLASSICAL LANGUAGES in BUDDHA’S own Words through http://sarvajan.ambedkar.org
Slamming the Citizenship (Amendment) Bill, Bahujan Samaj Party supremo
Mayawati on Thursday said the Bill, brought in hurriedly by the Centre,
was completely divisive and unconstitutional. The BSP president said to
grant citizenship on the basis of religion and discriminate among the
citizens on the basis of religion, etc was a step completely against the
desire and basic structure of Dr Bhimrao Ambedkar’s humanitarian and
secular constitution. The BSP does not agree to the present form of this
Bill.
She did not approve violence and said BSP cadres will not
hit the streets as there was a Emergency like situation.She advised
people to protest by writing.
Ms Mayawati said rather than
imposing the Bill, brought in a very unconstitutional and immature
manner, much like demonetisation and the Goods and Services Tax (GST),
the Centre should re-think on the matter. It should be sent to a
Parliamentary Committee for better discussions and deliberations so that
the Bill can be presented before the people of the country in a
constitutional manner.
The BSP chief said she wanted to make it
clear that if the Union government takes the right and suitable
decisions according to the Indian Constitution in the country and public
interest, they will rise above party-based politics and support the
Centre.
Further, the BSP honcho said her party has always had a
clear stand that if a policy is made after respecting believers of every
caste, community and religions, by not indulging in narrow politics, it
will be supported. If its the opposite case though, her oppose will
firmly oppose it.
The present Citizenship (Amendment) Bill has
many flaws and the Centre, for removing the same, should deliberate and
discuss the matter with all the parties before bringing it in Parliament
so that the various, serious apprehensions regarding it are resolved.
(UNI)
“The stand taken by the party chief vis-a-vis the
Citizenship (Amendment) Bill was praised, and that there is positive
discussion among people regarding the stand taken by the party,” the
statement issued by the BSP said.
“Citizenship in the name of
religion and discrimination in the name of religion of the citizens
through it is totally against the basic structure of the humanitarian
and secular Constitution of Dr. Bhimrao Ambedkar,” she had said.
“Instead of forcing this Bill, like demonetisation and GST, the central government should review it,” she said.
“It should be sent to a parliamentary committee for better
deliberations so that this Bill could come before people in a proper
manner that is in consonance with the Constitution,” the BSP chief had
said.
Comments:
She is a strong lady of 99.9% All
Aboriginal Awakened Societies for Sarvajan Hithaya Sarvajan Sukhaya i.e
for the welfare, happiness and peace for all societies & a good
administrator. As CM of UP she distributed wealth of the State equally
among all sections of the society as enshrined in the Constitution with
her excellent administration and became the PM of this country. This was
not tolerated by just 0.1% intolerant, violent, militant, number one
terrorists of the world, cunning, crooked, ever shooting, mob lynching,
lunatic, mentally retarded, timid, foreigners from BENE ISRAEL CHITPAVAN
BRAHMINS of Rowdy/Rakshasa Swayam Sevaks (RSS) hence gobbled the Master
Key through the slaves, stooges, chamchas, chelas, bootlickers, own
mother’s flesh eaters, Murderer of democratic institution and Master of
diluting institutions (Modi) by tampering the filthy fraud EVMs.
Hence the solution is to Capturing the Master Key
Babasaheb Dr B.R Ambedkar has said that “political power is the master
key using which you can open all the doors of your progress and self
respect”.
If Foreigners from Bene Israel chitpavan brahmins of
Rowdy/Rakshasa Swayam Sevaks (RSS) can call this as manusmriti manuvad
hindutva land why can not we declare this land as PRABUDDHA BHARAT for
the benefit of AllAboriginal Societies ?
As we were Buddhists, are Buddhists and continue to be Buddhists.
All Aboriginal Awakened Societies have started writing in the social media demanding : 1.Ballot papers to be used in elections instead of the filthy fraud EVMs 2. Foreigners from BENE ISRAEL chitpavan brahmins of Rowdy/Rakshasa Swayam Sevaks (RSS) to be forced to quit PRABUDDHA BHARAT.
3. Action to be taken on the ex CJI sathasivam who committed a grave
error of judgement by ordering that the EVMs have to be replaced in a
phased manner where the question of replacement in itself amounted to
agreeing thet the EVMs are tamperable.Action to be taken on the ex CEC
sampath who suggested for replacement of EVMs in phased manner becaust
it cost Rs 1600 crore at that time. 4. Stringent action have to be
initiated on all the fchiefs of four pillars of democracy who have
become slaves, stooges, chamchas, chelas, bootlickers of chitpavan
brahmins. When the issues were attempted to e-file in Supreme
Court, its website did not work. Did not get reply when attempted to
write to the CJI. Therefore, the only alternative is to propagate through the social media.
https://www.huffingtonpost.in/…/rss-terrorist-organisatio_n… RSS India’s Number One Terrorist Organisation
Volunteers of the militant Hindu group Rashtriya Swayamsevak Sangh
(RSS) participate in a three-day workers camp on the outskirts of
Ahmadabad, India, Saturday, Jan. 3, 2015. The RSS, parent organization
of the ruling Bharatiya Janata Party, combines religious education with
self-defense exercises. The organization has long been accused of
stoking religious hatred against Muslims. (AP Photo/Ajit Solanki)
BJP’s ideological mentor, RSS as India’s ‘number one terrorist organisation’.
According to a report in The Times Of India, “RSS activists have been
chargesheeted in at least 13 cases of terror acts in which RDX has been
used. If organisations like Bajrang Dal are taken into the account, then
the number of such cases goes up to 17.”
The incidents of 2007
Mecca Masjid bombing in Hyderabad, the 2006 and 2008 Malegaon blasts in
Maharashtra and the 2007 Samjhauta Express bombings among others, “The
RSS is India’s number one terrorist organisation, there is no doubt on
this.”
The “terror group” has nothing to do with which party is in the power.
“Intolerance has been going on for a long time. There have been many severe bigger incidents earlier.
Intelligence Bureau (IB) was behind the killing of Hemant Karkare who
was investigating the involvement of Hindu radicals in terror acts.
Karkare was killed during the Mumbai terror attack in 2008..
“There is clinching evidence about the IB’s involvement but all efforts
to establish that have been defeated. Efforts to call for an independent
probe have always been defeated. Unless there is a massive public
movement, this will never be established,” Sensational claims is in the
book “Who Killed Karkare”.
Just 0.1% intolerant, violent,
militant, number one terrorists of the world, ever shooting, mob
killing, cunning crooked, lunatic, mentally retarded FOREIGNERS from
BENE ISRAEL chitpavan brahmins of Rowdy/Rakshasa Swayam Sevaks (RSS)
remotely controlling as ideological mentor the Bevakoof Jhoothe
Psychopaths (BJP) who gobbled the Master Key by tampering the filthy
fraud EVMs to win elections by the Murderer of democratic institutions
and Master of diluting institutions (Modi).
“Modi is a Terrorist” Slams the Ears of Indians in The USA
New York: Sentence “Modi is a Terrorist” hitting the ears of Indians
living in the United States. India is a Terrorist country which is
killing innocent Kashmiri Muslims for 70 years. These sentences are
chanting on most of the countries.
The world was told that Narendra Modi is a Terrorist and he is doing state terrorism in Jammu and Kashmir.
The world was told that Narendra Modi is a Terrorist and he is doing state terrorism in Jammu and Kashmir.
American people came to know that prime minister Modi is a Terrorist
who had killed more than 2000 people in Gujrat and he was banned from
travelling to the US because of his terror activities in Gujrat and
India. Modi is a life member of the hindutva terrorist organisation “The
RSS” which is based on Hitler’s ideology of Superior manusmriti
hindutva which says chitpavan brahmins as 1st rate athmas (souls), the
kshatrias, vysias, shudras as 2nd,3rd,4th rate souls and the aboriginal
SC/STs have no souls so that all sorts of atrocities could be committed
on them.But the Buddha never believed in any soul. He said all are
equal. Therefore, Dr. B.R. Ambedkar returned back to his original home
Buddhism along with all aboriginal awakened societies and the process
continues.
US Court Of Southern Texas Summons Narendra Modi And Amit ShahUS Court Of Southern Texas Summons Narendra Modi And Amit Shah
Houston: A District court in the United States (US) has summoned Indian
Modi and Amit Shah on Human rights violations in Jammu and Kashmir.
According to details the summon against Modi, Amit Anilchandra Shah and
Indian Army commander in Jammu and Kashmir Lt Gen Kanwar jeet Singh
Dhillon were issued on September 19, 2019, by the district court of
Southern Texas, United States.
A petition was filed against the
atrocities being committed against innocent Kashmiris in the occupied
Kashmir. The Courts asked all three to explain their role in Gross Human
rights abuses in Jammu and Kashmir. In the case of failing to submit
and answer, A judgement by default will be entered against them. Modi is
going to United States this week to attend 74th General convention of
United Nations General Assembly.
People of Jammu and Kashmir are
still under siege for 48th consecutive day by Indian military. More than
60,000 Extra troops were deployed in Indian occupied Kashmir in the
beginning of August, which was already the most militarized area in the
world since decades. After the deployment of these extra troops in the
valley, the total number of Indian military troops reaches upto 800,000.
India took these steps to crush the reaction of Kashmiri people after
revoking Article 35A and Article 370 of Indian constitution on August 5.
These two articles were giving a special status to Jammu and Kashmir.
People of Kahsmir are under curfew since August 5, 2019, and all
communication with the rest of the world were cut off by Indian Army.
Even the international reporters were not allowed to enter the valley.
People accused the government for a massive genocide in Kashmir in
efforts to change the demographics of the region.
In past few
decades more than 95 thousands innocent Kashmiri were killed and
thousands of women were rsped by Indian Army. But the ratio of human
rights violations is on the peak since the latest steps of the
government to crush the freedom moment of Kahsmiri people.
There
must be a massive movement by All Aboriginal Awakened Societies
including the SC/STs/OBCs/Religious Minorities/the non-chitpavan
brahmins who are the aboriginals of PRABUDDHA BHARAT to force the
chitpavan brahmins to quit PRABUDDHA BHARAT to save Universal Adult
Franchise, Liberty, Equality, Fraternity as enshrined in our Marvelous
Modern Constitution for the welfare, happiness and peace of all
societies and for them to attain Eternal Bliss as Final Goal. They are
according to https://prearyan.blogspot.com/2017/07/rss-guys-are-not-even-hindus-one-group.html
RSS guys are not even Hindus? /One group converted to Hinduism as chitpavan brahmins, the other remained Jewish or Bene Israel
People are finding the truth now. Power of western freedom and platforms
to research and communicate truth as it is- from people to people
without any perverted intermediary. Thanks Jose Kissinger. Your time and
energy is energizing. We are the beneficiaries of your research and
knowledge. For Tamils, four other stalwarts to follow are Anthony
இன்று
யூதன் என சொல்லிக்கொள்ளும் யூதனில் 98% யூதனே கிடையாது, அதுபோல
இந்துக்களின் காவலன் என சொல்லிக்கொள்ளும் RSS ன் தோற்றுவிப்பாளர்கள்
இந்துக்களே கிடையாது.
98% யூதர்கள் ஹஸாரியர்கள், செமிடிக் (சேம் மின் சந்ததி) இனக்குழுவே கிடையாது. RSS நிறுவனர்கள் இந்த ஹஸாரியர்களே!
According to Bene Israeli myth, the chitpavan and Bene Israel are descendants from a group of 14 people
shipwrecked off the Konkan coast. One group converted to Hinduism as
Chitpavan Brahmins, the other remained Jewish or Bene Israel.
Some of
the prominent figures in the Hindu reform movements of the 19th and 20th
centuries came from the Chitpavan Brahmin community. These included
Dhondo Keshav Karve, Justice Mahadev Govind Ranade, Vinayak
Damodar Savarkar, Gopal Ganesh Agarkar, Vinoba
Bhave.Wolpert, Stanley A. (April 1991). Tilak and Gokhale:
Revolution and Reform in the Making of Modern India. Oxford: Oxford
University Press. p. 32. ISBN 978-0195623925.
Some of the
strongest resistance to change also came from the very same
community.The vanguard and the old guard clashed many times. D. K. Karve
was ostracised. Even Tilak offered penance for breaking caste or
religious rules.One was for taking tea at Poona Christian mission in
1892 and the second was going overseas to England in The chitpavan community includes two major politicians in the Gandhian
tradition: Gopal Krishna Gokhale whom Gandhi acknowledged as a
preceptor, and Vinoba Bhave, one of his outstanding disciples. Gandhi
describes Bhave as the Jewel of his disciples, and recognized Gokhale as
his political guru. However, strong opposition to Gandhi also came from
within the chitpavan community. V D Savarkar, the founder of the Hindu
nationalist political ideology hindutva, was a chitpavan brahmin.
Several members of the Chitpavan community were among the first to
embrace the Hindutva ideology, which they thought was a logical
extension of the legacy of the Peshwas and caste-fellow Tilak. These
Chitpavans felt out of place with the Indian social reform movement of
Mahatama Phule and the mass politics of Mahatama Gandhi. Large numbers
of the community looked to Savarkar, the Hindu Mahasabha and finally the
RSS.Nathuram godse who murdered gandhi was also a chitpavan brahmin.
Inspired by Zionism, Savarkar believed that Hindus and Jews
shared a history of oppression at the hands of Muslims, and that both
deserved redress. “It must be emphasized that speaking historically, the
whole of Palestine has been, from at least 2,000 years before the birth
of the Muslim prophet, the national home of the Jewish people,”
Savarkar said. In hindutva (published in 1923), he underlined his
support for the Zionist cause. ‘If the Zionists’ dreams were realized,
if Palestine became a Jewish state, it would gladden us almost as much
as our Jewish friends.’….
Babasaheb Dr B.R Ambedkar has said that “political power is the master
key using which you can open all the doors of your progress and self
respect”.
If Foreigners from Bene Israel chitpavan brahmins of
Rowdy/Rakshasa Swayam Sevaks (RSS) can call this as manusmriti manuvad
hindutva land why can not we declare this land as PRABUDDHA BHARAT for
the benefit of AllAboriginal Societies ?
As we were Buddhists, are Buddhists and continue to be Buddhists.
All Aboriginal Awakened Societies have started writing in the social media demanding : 1.Ballot papers to be used in elections instead of the filthy fraud EVMs 2. Foreigners from BENE ISRAEL chitpavan brahmins of Rowdy/Rakshasa Swayam Sevaks (RSS) to be forced to quit PRABUDDHA BHARAT.
3. Action to be taken on the ex CJI sathasivam who committed a grave
error of judgement by ordering that the EVMs have to be replaced in a
phased manner where the question of replacement in itself amounted to
agreeing thet the EVMs are tamperable. Action to be taken on the ex CEC
sampath who suggested for replacement of EVMs in phased manner becaust
it cost Rs 1600 crore at that time. 4. Stringent action have to be
initiated on all the fchiefs of four pillars of democracy who have
become slaves, stooges, chamchas, chelas, bootlickers of chitpavan
brahmins. When the issues were attempted to e-file in Supreme Court,
its website did not work. Did not get reply when attempted to write to
the CJI. Therefore, the only alternative is to propagate through the social media.
https://news.webindia123.com/…/…/India/20100828/1575461.html RSS favours paper ballots, EVMs subjected to public scrutiny New Delhi | Saturday, Aug 28 2010 IST
Joining the controversy regarding the reliablity of Electronic Voting
Machines (EVMs) which have been questioned by political parties, the RSS
today asked the Election Commission (EC) to revert back to tried and
tested paper ballots and subject EVMs to public scrutiny whether these
gadgets are tamper proof. In an editorial titled ‘Can we trust our
EVMs?’, The Organiser, the RSS mouthpiece, noted it was a fact that till
date an absolutely tamper-proof machine had not been invented and
credibility of any system depends on ‘transparency, verifiability and
trustworthiness’ than on blind and atavistic faith in its infallibility.
The issue is not a ‘private affair’ and it involves the future of
India. Even if the EVMs were genuine, there was no reason for the EC to
be touchy about it, the paper commented. The Government and the EC can’t
impose EVMs as a fait accompli on Indian democracy as the only option
before the voter. There were flaws like booth capturing, rigging, bogus
voting, tampering and ballot paper snatching in the ballot paper system
of polling leading the country to switch over to the EVMs and all these
problems were relevant in EVMs too. Rigging was possible even at the
counting stage. What made the ballot papers voter-friendly was that all
aberrations were taking place before the public eye and hence open for
corrections whereas the manipulations in the EVMs is entirely in the
hands of powers that be and the political appointees manning the sytem,
the paper commented. The EVM has only one advantage — ’speed’ but that
advantage has been undermined by the staggered polls at times spread
over three to four months. ‘’This has already killed the fun of the
election process,'’ the paper noted. Of the dozen General Elections held
in the country, only two were through the EVMs and instead of
rationally addressing the doubts aired by reputed institutions and
experts the Government has resorted to silence its critics by
‘intimidation and arrests on false charges’, the paper observed,
recalling the arrest of Hyederabad-based technocrat Hari Prasad by the
Mumbai Police. Prasad’s research has proved that the EVMs were
‘vulnerable to fraud’. The authorities want to send a message that
anybody who challenges the EC runs the risk of persecution and
harassment, the RSS observed. Most countries around the world looked at
the EVMs with suspicion and countries like the Netherlands, Italy,
Germany and Ireland had all reverted back to paper ballots shunning EVMs
because they were ‘easy to falsify, risked eavesdropping and lacked
transparency’. Democracy is too precious to be handed over to whims or
an opaque establishment and network of unsafe gizmos. ‘’For the health
of Indian democracy it is better to return to tried and tested methods
or else elections in future can turn out to be a farce,'’ the editorial
said.
Joining
the controversy regarding the reliablity of Electronic Voting Machines
(EVMs) which have been questioned by political parties, the RSS today
asked the Election Commission (EC) to revert back to tried and…
AWAAZ INDIA TV 948K subscribers Dr. Bhau Lokhande on Manusmruti Dahan Din Category Entertainment https://velivada.com/…/25th-december-manusmriti-dahan-diwa…/ 25th December – Manusmriti Dahan Diwas – Real victory of good over evil [Video] Dr. Ambedkar burnt Manusmriti (Book of Inequality) in 1927 12360388_1732399683656466_5818865210685342343_n 553287_10154474180342942_4979089188846338091_n Proper place of manusmriti
Manusmriti burnt by Buddha Mahila Sangha, Hyderabad. manusmriti burnt by Buddha Mahila Sangha, Hyderabad Activists of the Dalit Hakkula Parirakshana Samiti burnt copies of Manusmriti
Activists of the Aboriginal Awakened SC/ST Hakkula Parisakshana Samiti burnt copies of manusmriti
Dr. Ambedkar burnt Manusmriti (Book of Inequality) on 25th December, 1927. Watch this video to understand why he burnt it.
[Video] Dr. Ambedkar burnt Manusmriti (Book of Inequality) in 1927
Read also – 25th December – Manusmruti Dahan (Burning of Manusmruti )
For the whole world of All Aboriginal Awakened Societies including
SC/STs/OBCs/Religious Minorities/non-chitpavan brahmins, it is an
important day as “Manu Smruti Dahan Din”, as it was on this day in 1927
that Manusmruti was publicly burned by Dr. Ambedkar, during the
“Maha-Sangharsha” of Mahad Satyagraha, and is an important mile stone in
All Aboriginal Awakened Societies including SC/STs/OBCs/Religious
Minorities/non-chitpavan brahmins struggle against chitpavan brahmanism.
Let us all remember this day with pride and burn manusmriti online till
all the FOREIGNERS from BENE ISRAEL chitpavan brahmins of
Rowdy/Rakshasa Swayam Sevaks (RSS) quit PRABUDDHA BHARAT.
Watch Video – Dr. Ambedkar burnt Manusmriti (Book of Inequality) in 1927
Manuvadi chitpavan brahmins had arranged that Ambedkar does not get a
ground for meeting, but a Muslim gentleman, Mr. Fattekhan, gave his
private land. They had arranged that no supplies of food, water or
anything else could be bought, so everything was brought from outside by
our men. The volunteers had to take a vow of five items:
1. I do not believe on Chaturvarna based on birth.
2. I do not believe in caste distinctions.
3. I believe that untouchability is an anathema on hindutva and I will honestly try my best to completely destroy it.
4. Considering that there is no inequality, I will not follow any
restrictions about food and drink among at least all hinduvites.
5. I believe that untouchables must have equal rights in temples, water sources, schools and other amenities.
Read also – 25th December – Manusmriti Dahan Diwas – Real victory of good over evil
Dr. Ambedkar came from Bombay by boat “Padmavati” via Dasgaon port,
instead of Dharamtar, though it is longer distance, because in the event
of boycott by bus owners, they could walk down five miles to Mahad.
Some people later tried to say that Dr. Ambedkar decided to burn
manusmruti at the eleventh hour, as he had to withdraw the programme of
drinking water from Chavadar Tank under court orders and persuasion by
the Collector. That is not true, because right in front of the pendal of
the meeting a “vedi” was created beforehand to burn manusmruti. Six
people were labouring for two days to prepare it. A pit six inches deep
and one and half foot square was dug in, and filled with sandle wood
pieces. On its four corners, poles were erected, bearing banners on
three sides. Banners said,
1. “manusmruti chi dahan bhumi”, i.e. Crematorium for manusmruti.
2. Destroy Untouchability and
3. Bury the chitpavan brahmanism.
On 25th December, 1927, at 9 p.m., the book of manusmruti was kept on
this and burned at the hands of Bapusahib Sahastrabuddhe and another
five six aboriginal SC/ST awakened sadhus.
At the meeting there was Babasahib’s historical speech. The main points of speech:
We have to understand why we are prevented from drinking water from
this tank. He explained Chaturvarna ( chitpavan brahmins as 1st rate
athmas(souls0, kshatrias, vysias, shurdas as 2nd, 3rd,4th rate souls and
the aboriginal ati shudras the SC/STs having no souls so that all sorts
of atrocities could ne committed on them. But the Buddha never believed
in any soul. he said all are equal.Hence we were Buddhists, are
Buddhists and will cintinue to be Buddhists.), and declared that our
struggle is to destroy the fetters of Chaturvarna, this was the starting
point of the struggle for equality. He compared that meeting with the
meeting of 24th Jan. 1789, when Loui XVI of France had called a meeting
of French peoples representatives. This meeting killed king and queen,
harassed and massacred the upper classes, remaining were banished,
property of the rich was confiscated, and it started a fifteen year long
civil war. People have not grasped the importance of this Revolution.
This Revolution was the beginning of the prosperity of not only France
but whole of Europe and has revolutionized the whole World. He explained
French Revolution in detail. He then explained that our aim is not only
to remove untouchabilty but to destroy chaturvarna, as the root cause
lies there. He explained how Patricians deceived Plebeians in the name
of religion. The root of untouchabilty lies in prohibition of
inter-caste marriages, that we have to break, he thundered. He appealed
to higher varnas to let this “Social Revolution” take place peacefully,
discard the sastras, and accept the principle of justice, and he assured
them peace from our side. Four resolutions were passed and a
Declaration of Equality was pronounced. After this manusmruti was burned
as mentioned above.
There was a strong reaction in chitpavan
brahmanical press, Babasahib was called “Bheemaasura” by one paper. Dr.
Ambedkar justified the burning of manusmruti in various articles. He
ridiculed those people that they have not read the manusmruti, and
declared that we will never accept it. For those who say it is an
outdated booklet so why give importance to it, he invited attention to
atrocities on SC/STs and said, these are because hindutvaites are
following this book. And further asked, if it is outdated, how does it
matter to you if somebody burns it. For those who enquire, what is
achieved by SC/STs by burning it, he retorted, what M. Gandhi achieved
by burning foreign clothes, what was achieved by burning
“Dnyana-prakash” which published about marriage of Khan-Malini, what was
achieved by those who burned Miss Mayo’s book “Mother India” in New
York, what was achieved by boycotting Simon Commission formed to frame
political reforms? These were the forms of registering the protests, so
was ours against manusmruti.
He further declared, that if
unfortunately, this burning of Manusmruti does not result in destruction
of “chitpavan brahmanya”, we will have to either burn the “chitpavan
brahmanya-grast” people (i.e. affected by chitpavan brahmanism), or
renounce hindutva.
KUSHINARA NIBBANA BHUMI PAGODA -PATH TO ATTAIN PEACE and ETERNAL BLISS AS FINAL GOAL
And what, monks, is the Nibbana element with residue remaining?
Someone who has set out in the vehicle of a Bodhisattva should decide that ‘I must lead all the beings to nibbana, into that realm of nibbana which leaves nothing behind’. What is this realm of nibbana which leaves nothing behind ?
“Nothing can give real happiness as [can] Nibbana.” So said the Buddha
That the passions are like burning
fire was the text of a sermon which the Buddha delivered to the Bhikkus
when he was staying in Gaya. This is what he said: “All things, O Bhikkus, are on fire. And what, O Priests, are all these things which are on fire?
“The eye, O Bhikkus, is on fire; forms are on fire;
eye-consciousness is on fire; impressions received by the eye are on
fire; and whatever sensation, pleasant, unpleasant, or indifferent,
originates in dependence on impression received by he type, that also is
on fire.”
“And with what are these on fire?”
“With the. fire of passion, say I, with the fire of hatred, with the
fire of infatuation; with birth, old age, death, sorrow, lamentation,
misery, grief and despair are they on fire.”
“The ear is on
fire; sounds are on fire; the nose is on fire; odours are on fire; the
tongue is on fire; tastes are on fire; the body is on fire; ideas are
on fire; and whatever sensation, pleasant, unpleasant, or indifferent,
originates in dependence on impression received by the mind, that also
is on fire.
“And with what are these on fire?”
“With the fire of passion, say I; with the fire of hatred; with the fire
of infatuation; with birth, old age, death, sorrow, lamentation,
misery, grief, and despair are they on fire.”
“Perceiving
this, O Bhikkus, the learned and noble [person] conceives an aversion.
And in conceiving this aversion, he becomes divested of passion, and by
the absence of passion he becomes free, and when he is free he becomes
aware that he is free.”
This the Buddha has made clear in a sermon delivered to the Bhikkus in which he said:
“Excited by greed (lobha), brothers, furious with anger (dosa),
blinded by delusion (moha), with mind overwhelmed, with mind enslaved,
men reflect upon their own misfortune, men reflect upon the misfortune
of others, men experience mental suffering and anguish.
”If,
however, greed, anger and delusion are done away [with], men reflect
neither upon their own misfortune nor on mental suffering and anguish. ”Thus, brothers, is Nibbana visible in this life and not merely
in the future–inviting, attractive, accessible to the wise disciple.”
Nibbana names the transcendent and singularly ineffable freedom that stands as the final goal of all the Buddha’s teachings.
“This is peace, this is exquisite — the resolution of all fabrications, the relinquishment of all acquisitions, the ending of craving; dispassion; cessation; Nibbana.”
— AN 3.32
There’s no fire like passion,
no loss like anger,
no pain like the aggregates,
no ease other than peace.
Hunger: the foremost illness.
Fabrications: the foremost pain.
For one knowing this truth
as it actually is,
Unbinding
is the foremost ease.
Freedom from illness: the foremost good fortune.
Contentment: the foremost wealth.
Trust: the foremost kinship.
Unbinding: the foremost ease.
“There is that dimension where there is neither earth, nor water, nor
fire, nor wind; neither dimension of the infinitude of space, nor
dimension of the infinitude of consciousness, nor dimension of
nothingness, nor dimension of neither perception nor non-perception;
neither this world, nor the next world, nor sun, nor moon. And there, I
say, there is neither coming, nor going, nor stasis; neither passing
away nor arising: without stance, without foundation, without support
[mental object]. This, just this, is the end of stress.”
“There is, monks, an unborn — unbecome — unmade — unfabricated. If
there were not that unborn — unbecome — unmade — unfabricated, there
would not be the case that emancipation from the born — become — made —
fabricated would be discerned. But precisely because there is an unborn —
unbecome — unmade — unfabricated, emancipation from the born — become —
made — fabricated is discerned.”
Where water, earth, fire, & wind have no footing:
There the stars do not shine,
the sun is not visible,
the moon does not appear,
darkness is not found.
And when a sage,
a brahman through sagacity,
has known [this] for himself,
then from form & formless,
from bliss & pain,
he is freed.
One’s first breakthrough to Nibbana puts an end to so much suffering
Then the Blessed One, picking up a little bit of dust with the tip of
his fingernail, said to the monks, “What do you think, monks? Which is
greater: the little bit of dust I have picked up with the tip of my
fingernail, or the great earth?”
“The great earth is far greater, lord. The little bit of dust the
Blessed One has picked up with the tip of his fingernail is next to
nothing. It’s not a hundredth, a thousandth, a one hundred-thousandth —
this little bit of dust the Blessed One has picked up with the tip of
his fingernail — when compared with the great earth.”
“In the same way, monks, for a disciple of the noble ones who is consummate in view, an individual who has broken through [to stream-entry],
the suffering & stress that is totally ended & extinguished is
far greater. That which remains in the state of having at most seven
remaining lifetimes is next to nothing: it’s not a hundredth, a
thousandth, a one hundred-thousandth, when compared with the previous
mass of suffering. That’s how great the benefit is of breaking through
to the Dhamma, monks. That’s how great the benefit is of obtaining the
Dhamma eye.”
“In that case, Master Gotama, he does not reappear.”
“‘Does not reappear,’ Vaccha, doesn’t apply.”
“…both does & does not reappear.”
“…doesn’t apply.”
“…neither does nor does not reappear.”
“…doesn’t apply.”
“How is it, Master Gotama, when Master Gotama is asked if the monk
reappears… does not reappear… both does & does not reappear…
neither does nor does not reappear, he says, ‘…doesn’t apply’ in each
case. At this point, Master Gotama, I am befuddled; at this point,
confused. The modicum of clarity coming to me from your earlier
conversation is now obscured.”
“Of course you’re befuddled, Vaccha. Of course you’re confused. Deep,
Vaccha, is this phenomenon, hard to see, hard to realize, tranquil,
refined, beyond the scope of conjecture, subtle, to-be-experienced by
the wise. For those with other views, other practices, other
satisfactions, other aims, other teachers, it is difficult to know. That
being the case, I will now put some questions to you. Answer as you see
fit. What do you think, Vaccha: If a fire were burning in front of you, would you know that, ‘This fire is burning in front of me’?”
“…yes…”
“And suppose someone were to ask you, Vaccha, ‘This fire burning in
front of you, dependent on what is it burning?’ Thus asked, how would
you reply?”
“…I would reply, ‘This fire burning in front of me is burning dependent on grass & timber as its sustenance.’”
“If the fire burning in front of you were to go out, would you know that, ‘This fire burning in front of me has gone out’?”
“…yes…”
“And suppose someone were to ask you, ‘This fire that has gone out in
front of you, in which direction from here has it gone? East? West?
North? Or south?’ Thus asked, how would you reply?”
“That doesn’t apply, Master Gotama. Any fire burning dependent on a
sustenance of grass and timber, being unnourished — from having consumed
that sustenance and not being offered any other — is classified simply
as ‘out’ (unbound).”
“Even so, Vaccha, any physical form by which one describing the
Tathagata would describe him: That the Tathagata has abandoned, its root
destroyed, made like a palmyra stump, deprived of the conditions of
development, not destined for future arising. Freed from the
classification of form, Vaccha, the Tathagata is deep, boundless, hard
to fathom, like the sea. ‘Reappears’ doesn’t apply. ‘Does not reappear’
doesn’t apply. ‘Both does & does not reappear’ doesn’t apply.
‘Neither reappears nor does not reappear’ doesn’t apply.
“Any feeling… Any perception… Any mental fabrication…
“Any consciousness by which one describing the Tathagata would
describe him: That the Tathagata has abandoned, its root destroyed, made
like a palmyra stump, deprived of the conditions of development, not
destined for future arising. Freed from the classification of
consciousness, Vaccha, the Tathagata is deep, boundless, hard to fathom,
like the sea.”
In
the Buddhist tradition, Nibbana has commonly been interpreted as the
extinction of the “three fires”, or “three poisons”, passion (raga), aversion (dvesha) and ignorance (moha or avidyā). When these fires are extinguished, release from the cycle of rebirth (saṃsāra) is attained.
Nibbana has also been deemed in Buddhism to be identical with anatta (non-self) and sunyata
(emptiness) states.In time, with the development of Buddhist doctrine,
other interpretations were given, such as the absence of the weaving (vana) of activity of the mind, the elimination of desire, and escape from the woods, cq. the five skandhas or aggregates.
Buddhist scholastic tradition identifies two types of nibbana: sopadhishesa-nibbana (nibbana with a remainder), and parinibbana or anupadhishesa-nibbana
(nibbana without remainder, or final nibbana).The founder of Buddhism,
the Buddha, is believed to have reached both these states.
Nibbana, or the liberation from cycles of rebirth, is the highest aim of the Theravada tradition. In the Mahayana tradition, the highest goal is Buddhahood, in which there is no abiding in Nibbana. Buddha helps liberate beings from saṃsāra
by teaching the Buddhist path. There is no rebirth for Buddha or people
who attain Nibbana. But his teachings remain in world for a certain
time as a guidance to attain Nibbana.
Buddha was asked, “What have you gained by Meditation?”
He replied “Nothing!”
“However, Buddha said, let me tell you what I lost:
Anger,
Anxiety,
Depression,
Insecurity,
Fear of Old Age and Death”
Let us Do good. Purify mind -
‘The gift of Dhamma excels all other gifts – sabba danam dhamma
danam jinati’ at 668, 5A main Road, 8th Cross, HAL 3rd Stage, Bangalore-
Magadhi Karnataka State -PRABUDDHA BHARAT
through http://sarvajan.ambedkar.org
runs
Analytic Insight Net - FREE Online Tipiṭaka Law Research & Practice University in 111 CLASSICAL LANGUAGES
VOICE of ALL ABORIGINAL AWAKENED SOCIETIES (VoAAAS) for Sarvajan
Hithaya Sarvajan Sukhaya i.e for the welfare, happiness and Peace for
all societies and to attain Eternal Peace as Final Goal
Capturing the Master Key
Babasaheb
Dr B.R Ambedkar has said that “political power is the master key using
which you can open all the doors of your progress and self respect”.
If
Foreigners from Bene Israel chitpavan brahmins of Rowdy/Rakshasa Swayam
Sevaks (RSS) can call this as manusmriti manuvad hindutva land why can
not we declare this land as PRABUDDHA BHARAT for the benefit of All
Aboriginal Societies ?
As we were Buddhists, are Buddhists and continue to be Buddhists.
99.9%
All Aboriginal Awakened Societies will force the chitpavan brahmins to
quit PRABUDDHA BHARAT with Ballot Papers to save Universal Adult
Franchise, Liberty, Equality, Fraternity for the welfare, happiness,
Peace as enshrined in our Marvelous Modern Constitution and for them to attain Eternal Bliss as Final Goal.
25th December – Manusmriti Dahan Diwas – Real victory of good over evil
Pain is a Gift Instead of avoiding it, Learn to embrace it. Without pain, there is no growth
Good NEWS from
Free Online NIBBANA TRAINING from KUSHINARA NIBBANA BHUMI PAGODA -PATH TO ATTAIN ETERNAL BLISS AS FINAL GOAL
Analytic Insight Net - FREE Online Tipiṭaka Law Research &Practice
University in 111 CLASSICAL LANGUAGES in BUDDHA’S own Words through http://sarvajan.ambedkar.org
Forest Dhamma Talks 2.56K subscribers “Follow the signs to Nibbana” – How can we describe Nibbana?— Start (0:47) - Talk(1:39) – afterTalk (40:05)
A Dhamma talk in English given by Ajahn Martin Piyadhammo on the 31st
of October 2018 in the Forest monastery of Phu Khongtong - Thailand
(1440p)
All Dhamma Talks (MP3) from Ajahn Martin on http://www.forestdhammatalks.org/en/a… All Videos on http://www.forestdhammatalks.org/en/a… Video Playlist “All Dhamma Talks in English” https://www.youtube.com/playlist?list… Category Education छ्लस्सिचल् षन्स्क्रित् छ्लस्सिचल् षन्स्क्रित् निर्व्āṇअ (निर्वाण) Fरेए Oन्लिने णीBBआणा टृआईणीण्ङ् fरोम्
Kऊषःईणाऋआ णीBBआणा Bःऊंई Pआङ्Oडा -Pआटः ट्O आट्टाईण् PEआछ्E ब्लोwइन्ग्
ओउत्, एxतिन्गुइस्हिन्ग्, लिबेरतिओन् अन्द् Eट्EऋणाL BLईष्ष् आष् FईणाL
ङ्OआL आन्द् wहत्, मोन्क्स्, इस् थे णिब्बन एलेमेन्त् wइथ् रेसिदुए रेमैनिन्ग्?
षोमेओने wहो हस् सेत् ओउत् इन् थे वेहिच्ले ओf अ Bओधिसत्त्व स्होउल्द्
देचिदे थत् ‘ई मुस्त् लेअद् अल्ल् थे बेइन्ग्स् तो निब्बन, इन्तो थत्
रेअल्म् ओf निब्बन wहिच्ह् लेअवेस् नोथिन्ग् बेहिन्द्’. Wहत् इस् थिस्
रेअल्म् ओf निब्बन wहिच्ह् लेअवेस् नोथिन्ग् बेहिन्द् ? “णोथिन्ग् चन् गिवे रेअल् हप्पिनेस्स् अस् [चन्] णिब्बन.” षो सैद् थे Bउद्ध ठत् थे पस्सिओन्स् अरे लिके बुर्निन्ग् fइरे wअस् थे तेxत् ओf अ सेर्मोन् wहिच्ह् थे Bउद्ध देलिवेरेद् तो थे Bहिक्कुस्
wहेन् हे wअस् स्तयिन्ग् इन् ङय. ठिस् इस् wहत् हे सैदः “आल्ल् थिन्ग्स्, O Bहिक्कुस्, अरे ओन् fइरे. आन्द् wहत्, O Pरिएस्त्स्, अरे अल्ल् थेसे थिन्ग्स् wहिच्ह् अरे ओन् fइरे?
https://tenor.com/…/%E0%A6%AC%E0%A6%BE%E0%A6%82%E0%A6%B2%E0… ধ্রুপদী বাংলা- ক্লাসিক্যাল বাংলা, চিত্রনাট্য নিখরচায় নিবলবান প্রশিক্ষণ নিচ্ছেন কুশিনারা নিবানা ভূমি পোগোদা-চূড়ান্ত প্রশান্তি, বায়ু, মুক্তি এবং চূড়ান্ত লক্ষ্য হিসাবে অনন্তকালীন আনন্দ এবং কি, সন্ন্যাসীরা, কি অবশিষ্টাংশের সাথে নিব্বানা উপাদান অবশিষ্ট রয়েছে?
যে কোনও বোধিসত্ত্বের গাড়িতে উঠে এসেছেন তার সিদ্ধান্ত নেওয়া উচিত যে
‘আমাকে অবশ্যই সমস্ত মানুষকে নিব্বার দিকে নিয়ে যেতে হবে, সেই নিব্বানের
রাজ্যে নিয়ে যেতে হবে যা কিছুই বাদ দেয় না’। নিব্বনার এই রাজ্যটি যা
কিছুই পিছনে ফেলে না? “কিছুই কিছুই নিবিবার মতো সত্যিকারের সুখ দিতে পারে না।” তাই বলেছিলেন বুদ্ধ আবেগ জ্বলানোর মতো আগুন হ’ল একটি উপদেশের পাঠ যা বুদ্ধ ভিক্ষুকে দিয়েছিলেন
যখন সে গায়া ছিল। এই তিনি বলেন, কি: “হে ভীক্কাস, সমস্ত কিছুই আগুনে জ্বলছে। হে যাজকগণ, এই সমস্ত জিনিস যা আগুনে রয়েছে?
“হে ভিক্কাস, চোখ আগুনে জ্বলছে; রূপগুলি আগুনে রয়েছে; চক্ষু-চেতনা আগুনে রয়েছে; চোখের দ্বারা প্রাপ্ত ইমপ্রেশনগুলি চালু রয়েছে আগুন; এবং যে কোনও সংবেদন, আনন্দদায়ক, অপ্রীতিকর বা উদাসীন, তিনি টাইপের দ্বারা প্রাপ্ত ছাপের উপর নির্ভরতার উত্পন্ন হয়, এটিও আগুনে। “ “এবং এগুলিতে কী আগুন লাগছে?” “সাথে। আবেগের আগুন, আমি বলি, ঘৃণার আগুনের সাথে with মোহের আগুন; জন্ম, বার্ধক্য, মৃত্যু, দুঃখ, বিলাপ সহ, দুর্দশা, শোক এবং হতাশা তারা আগুনে রয়েছে ” “কান চলছে আগুন; শব্দ আগুনে আছে; নাক জ্বলছে; গন্ধ আগুনে আছে; দ্য জিভ আগুনে আছে; স্বাদ আগুনে আছে; দেহে আগুন লেগেছে; ধারণা হয় আগুনে এবং যে কোনও সংবেদন, আনন্দদায়ক, অপ্রীতিকর বা উদাসীন, মন দ্বারা প্রাপ্ত ছাপের উপর নির্ভরশীলতার উত্স, এটিও আগুন লাগা. “এবং এগুলিতে কী আগুন লাগছে?” “আবেগের আগুনের সাথে, বলুন; ঘৃণার আগুনের সাথে; আগুনের সাথে মোহ জন্ম, বার্ধক্য, মৃত্যু, দুঃখ, বিলাপ সহ, দুর্দশা, শোক এবং হতাশা তারা আগুনে পোড়াচ্ছে ” “perceiving এটি, ভিক্ষুক, বিদ্বান এবং মহিমান্বিত [ব্যক্তি] বিদ্বেষ পোষণ করেন। এবং এই বিদ্বেষটি অনুধাবন করার সময়, তিনি আবেগ থেকে বঞ্চিত হন, এবং দ্বারা by আবেগের অভাবে সে মুক্ত হয়, এবং যখন সে মুক্ত হয় তখন সে হয়ে যায় সচেতন যে তিনি মুক্ত। এই বুদ্ধ ভিক্ষুতে প্রদত্ত একটি খুতবাতে স্পষ্ট করে জানিয়েছিলেন যাতে তিনি বলেছিলেন: “লোভ (লোভা) দ্বারা উচ্ছ্বসিত ভাইয়েরা, ক্রোধে ক্ষিপ্ত (দোসা), মায়া দ্বারা আবৃত (মোহা), মনকে অভিভূত করে, মনকে দাস বানিয়েছে, পুরুষরা তাদের নিজস্ব দুর্ভাগ্য প্রতিফলিত করে, পুরুষরা দুর্ভাগ্যের প্রতিফলন করে অন্যদের মধ্যে, পুরুষরা মানসিক যন্ত্রণা এবং যন্ত্রণা অনুভব করেন। “যদি, যাইহোক, লোভ, ক্রোধ এবং বিভ্রান্তি [দিয়ে] অপসারণ করা হয়, পুরুষরা প্রতিফলিত করে তাদের নিজেদের দুর্ভাগ্য বা মানসিক যন্ত্রণা ও যন্ত্রণার জন্য নয়। ”এইভাবে, ভাইয়েরা, নিববান এই জীবনে দৃশ্যমান এবং কেবল নয় ভবিষ্যতে - আমন্ত্রিত, আকর্ষণীয়, বিজ্ঞ শিষ্যের কাছে অ্যাক্সেসযোগ্য ”” - তাঁর বুধ ও তাঁর ধমায় ডাঃ বি.আর.আম্বেদকর
নিবানা সেই অলৌকিক ও এককভাবে অকার্যকর স্বাধীনতার নাম দিয়েছে যা বুদ্ধের
সমস্ত শিক্ষার চূড়ান্ত লক্ষ্য হিসাবে দাঁড়িয়েছে। “এটি শান্তি, এটি
দুর্দান্ত - সমস্ত মনগড়া বিষয়গুলির সমাধান, সমস্ত অধিগ্রহণের পরিত্যাগ,
তৃষ্ণার অবসান; বৈরাগ্য; শম; Nibbana। “ - এএন 3.32 আবেগের মতো আগুন নেই, রাগের মতো ক্ষতি নেই, সমষ্টিগুলির মতো কোনও ব্যথা নেই, শান্তি ছাড়া অন্য কোন স্বাচ্ছন্দ্য। ক্ষুধা: সর্বাধিক অসুস্থতা। কাপড়: সর্বাধিক ব্যথা। এই সত্য জেনে এক জন্য এটি আসলে যেমন, Unbinding সর্বাধিক স্বাচ্ছন্দ্য। অসুস্থতা থেকে মুক্তি: সর্বাগ্রে সৌভাগ্য। সন্তুষ্টি: সর্বাধিক সম্পদ। আস্থা: সর্বাগ্রে আত্মীয়তা। আনবাইন্ডিং: সর্বাধিক স্বাচ্ছন্দ্য। - ধাপ 202-205 সচেতনদের সাথে জাগ্রত, ক্রমাগত ঝানায় শোষিত, অধ্যবসায়ী, তাদের প্রয়াসে দৃ firm়: তারা আনবাইন্ডিং স্পর্শ করে, অব্যবহৃত সুরক্ষা দাসত্ব থেকে - ডিএইচপি 23 “এমন মাত্রা রয়েছে যেখানে পৃথিবী, জল নেই বা নেই আগুন বা বাতাস; স্থানের অসীমতার মাত্রাও নয়, নাও চেতনা অসীম মাত্রা, বা মাত্রা অজ্ঞতা, না উপলব্ধি বা অ উপলব্ধি না মাত্রা; এই পৃথিবী, না পরের পৃথিবী, না সূর্য, না চাঁদ। এবং সেখানে, আমি বলুন, আসছেনা বা যাচ্ছেন না বা স্ট্যাসিসও নেই; না পাস দূরে বা উত্থাপিত: অবস্থান ছাড়া, ভিত্তি ছাড়াই, সমর্থন ছাড়াই [মানসিক অবজেক্ট] এটাই, মানসিক চাপের সমাপ্তি। - উদ 8.1 “আছে, সন্ন্যাসী, একটি অনাগত - উদ্বেগহীন - নিখরচায় - নিরবিচ্ছিন্ন। যদি সেখানে সেখানে অনাগত - অযৌক্তিক - নিখরচায় - নিরবিচ্ছিন্ন ছিল না জন্মগত থেকে মুক্তি - কেস তৈরি - এমনটি হবে না বানোয়াট বোঝা হবে। তবে অবিকল কারণ একটি অনাগত আছে - unbecome - unmitted - নিরবিচ্ছিন্ন, জন্ম থেকে মুক্তি - হয়ে - তৈরি - বানোয়াট চিহ্নিত করা হয়। “ - উদ 8.3 যেখানে জল, পৃথিবী, অগ্নি এবং বাতাসের কোনও পদক্ষেপ নেই: সেখানে তারা জ্বলজ্বল করে না, সূর্য দৃশ্যমান নয়, চাঁদ দেখা দেয় না, অন্ধকার পাওয়া যায় না। এবং যখন একটি ageষি, বীরত্বের মাধ্যমে ব্রাহ্মণ, নিজের জন্যই এটি জেনে গেছে, তারপর ফর্ম এবং নিরাকার থেকে,
বৌদ্ধ traditionতিহ্যে, নীবানকে সাধারণত “তিনটি আগুন” বা “তিনটি বিষ”,
আবেগ (রাগ), বিদ্বেষ (দ্বেষ) এবং অজ্ঞতা (মোহা বা আভিদ্যা) বিলুপ্তকরণ
হিসাবে ব্যাখ্যা করা হয়। যখন এই অগ্নি নিঃশেষিত হয়, পুনর্জন্ম চক্র থেকে
মুক্তি (সাসসারা) প্রাপ্ত হয়। নিব্বানার প্রথম এক সাফল্য এত ভোগান্তির অবসান ঘটায়
তারপরে ধন্য এক, এর ডগা দিয়ে কিছুটা ধুলো তুলছে তাঁর নখ, সন্ন্যাসীদের বললেন, “সন্ন্যাসীরা কি মনে করেন? যা হলো বৃহত্তর: ধূলির সামান্য বিট আমি আমার টিপসটি নিয়েছি নখ নখ, না পৃথিবী? ” “মহান পৃথিবী অনেক মহান, প্রভু। ধুলো সামান্য কিছু ধন্য তার পাশে তাঁর নখের ডগাটি তুলেছে কিছুই নেই। এটি একশো, এক হাজার, একশো হাজারতম নয় - এই ধূলিকণাটি অল্প পরিমাণে ধার্মিক তার ডগা নিয়েছে তার নখ - মহান পৃথিবীর সাথে তুলনা করা হয়। “একইভাবে, ভিক্ষুগণ, মহৎ লোকদের শিষ্যর জন্য যারা দৃ in়ভাবে বিবেচ্য, একজন ব্যক্তি যিনি [প্রবাহে প্রবেশ] ভেঙেছেন, সম্পূর্ণরূপে শেষ হয়ে যাওয়া এবং নিবারণিত দুর্ভোগ ও মানসিক চাপটি অনেক বেশী. যা সাতটিতে থাকার পরে থেকে যায় of বাকি জীবনকাল কিছুই নাগালের পাশে: এটি একশতম নয়, এ হাজার, একশো হাজারতম, যখন আগেরটির সাথে তুলনা করা হয় ভোগান্তির ভর ভেঙে ফেলার ফলে এটি কতটা দুর্দান্ত ধম্মু, সন্ন্যাসী। এটি লাভ করার ফলে কতটা সুবিধা হয় ধম চোখ। ” - এসএন 13.1 যিনি পুরোপুরি নীব্বানকে উপলব্ধি করেছেন তার কি হবে?
[অ্যাগিভিসসন ভ্যাচাগোত্তা:] “তবে, মাস্টার গোটাম, সন্ন্যাসী যার মন
এইভাবে মুক্তি পেয়েছে: তিনি আবার কোথায় উপস্থিত হবেন?” [বুদ্ধ:] “”
পুনর্বার, ‘ভ্যাচা প্রয়োগ হয় না। “” সেক্ষেত্রে, মাস্টার গোটাম , তিনি
পুনরায় আবির্ভূত হন না। “” ‘পুনরায় প্রদর্শিত হয় না,’ ভ্যাচা প্রয়োগ
হয় না ”” “… দু’টিই আবার উপস্থিত হয় না” “”… প্রয়োগ হয় না ”” “…
প্রয়োগ হয় না।” “এটা কেমন আছে, মাস্টার গোটামা, যখন মাস্টার গোটামাকে
জিজ্ঞাসা করা হয় সন্ন্যাসী কিনা পুনরায় প্রদর্শিত হবে … আবার প্রদর্শিত হবে না … উভয়ই আবার প্রদর্শিত হবে না … না আবার দেখা দেয় না, তিনি বলেন, প্রত্যেকটিতে ‘… প্রয়োগ হয় না’ কেস। এই মুহুর্তে, মাস্টার গোতম, আমি বিস্মিত হই; এই মুহূর্তে, বিভ্রান্ত। আপনার আগের থেকেই আমার কাছে স্পষ্টতার মডিকাম আসছে কথোপকথনটি এখন অস্পষ্ট। “” অবশ্যই আপনি ভীতু হয়ে গেছেন, ভ্যাচ্চা। অবশ্যই আপনি বিভ্রান্ত গভীর, ভ্যাচ্চা, এই ঘটনাটি কি দেখতে শক্ত, উপলব্ধি করা শক্ত, প্রশান্ত, পরিমার্জনযোগ্য, অনুমানের পরিধি ছাড়িয়ে, সূক্ষ্ম, হতে-হতে-অভিজ্ঞ জ্ঞানী. অন্যান্য মতামত, অন্যান্য অনুশীলন, অন্যান্যদের সাথে সন্তুষ্টি, অন্যান্য লক্ষ্য, অন্যান্য শিক্ষক, এটি জানা কঠিন। যে ঘটনাটি হ’ল, আমি এখন আপনাকে কিছু প্রশ্ন করব। উত্তর হিসাবে আপনি দেখুন
মাপসই করা হবে। আপনি কী ভাবেন, ভচ্চা: যদি আপনার সামনে আগুন জ্বলত তবে
আপনি কি জানতেন যে, ‘এই আগুন আমার সামনে জ্বলছে’? “” হ্যাঁ … “” এবং মনে
করুন কেউ আপনাকে জিজ্ঞাসা করছে, ভচ্চা, ‘এই আগুন জ্বলছে আপনার সামনে, এটি জ্বলন্ত কীসের উপর নির্ভরশীল? ’এভাবে জিজ্ঞাসা করা হয়েছিল, কীভাবে হবে
আপনি উত্তর দিন? “” … আমি উত্তর দেব, ‘আমার সামনে জ্বলতে থাকা এই আগুন
জ্বলন্ত ঘাস ও কাঠের উপর নির্ভর করে জ্বলন্ত জীবন্ত হিসাবে’ ‘”" যদি আপনার
সামনে আগুন জ্বলছে তবে আপনি কি জানতেন, ‘আমার সামনে জ্বলতে থাকা এই আগুনটি
বেরিয়ে গেছে’? “” হ্যাঁ … “” এবং মনে করুন কেউ আপনাকে জিজ্ঞাসা করবে,
‘এই আগুন যে আগুনে বেরিয়েছে তোমার সামনে, এখান থেকে কোন দিকে চলে গেছে? ইস্ট? পশ্চিম?
উত্তর? বা দক্ষিণ? ’এভাবে জিজ্ঞাসা করা হয়েছিল, আপনি কীভাবে জবাব দেবেন?”
“মাস্টার গোটামা, এটি প্রযোজ্য নয়। কোন আগুন জ্বলন্ত উপর নির্ভর করে a ঘাস এবং কাঠের রক্ষণাবেক্ষণ, অপুষ্ট হওয়া - খাওয়া থেকে শুরু করা যে রুযী এবং অন্য কোন প্রস্তাব দেওয়া হচ্ছে না - কেবল শ্রেণিবদ্ধ করা হয় হিসাবে হিসাবে “আউট” (আনবাউন্ড)। “” তবুও, ভ্যাচ্চা, কোনও শারীরিক রূপ যা দ্বারা একটি বর্ণনা করে তথাগত তাকে বর্ণনা করত: তথাগত ত্যাগ করেছে, এর মূল ধ্বংস, পালমির স্টাম্পের মতো তৈরি, এর শর্ত থেকে বঞ্চিত বিকাশ, ভবিষ্যতের উত্থানের জন্য নয়। থেকে মুক্তি রূপের শ্রেণিবিন্যাস, ভ্যাঁচা, তথাগত গভীর, সীমাহীন, শক্ত সমুদ্রের মতো ‘রিপিয়ার্স’ প্রয়োগ হয় না। ‘আবার দেখা দেয় না’ প্রযোজ্য নয়। ‘উভয়ই আবার প্রদর্শিত হবে না’ প্রযোজ্য নয়।
‘পুনরায় প্রদর্শিত হবে না আবার দেখাও হবে না’ প্রয়োগ হয় না। “যে কোনও
অনুভূতি… কোনও অনুভূতি… কোনও মানসিক বানোয়াট…” যে চেতনা যার দ্বারা
তথাগতকে বর্ণনা করে তাকে বর্ণনা করুন: যে ত্যাগগত ত্যাগ করেছে, এর শিকড় ধ্বংস হয়েছে, তৈরি হয়েছে পালমির স্টাম্পের মতো, উন্নয়নের শর্ত থেকে বঞ্চিত, না ভবিষ্যতের উত্থানের জন্য নির্ধারিত। এর শ্রেণিবিন্যাস থেকে মুক্তি চেতনা, ভ্যাঁচা, তথাগতা গভীর, সীমাহীন, অবধি শক্ত, সমুদ্রের মতো। ”- এমএন .২ আরহন্তদের বিজয় চিৎকার “জন্ম শেষ, পবিত্র জীবন পূর্ণ, কার্য সম্পন্ন। এই পৃথিবীর আর কিছুই নেই। ” - এসএন 22.59 সমসার শেষ
কিছু মানুষের গর্ভে জন্মগ্রহণ করে, পাপীরা জাহান্নামে, ভাল কোর্সে যারা যান স্বর্গের দিকে, অপরিশোধিত ছাড়া: সম্পূর্ণ আনবাউন্ড। - ডিএইচপি 126 নিব্বানা বৌদ্ধ ধর্মের চিরন্তন আধ্যাত্মিক লক্ষ্য এবং সোটেরিওলজকে চিহ্নিত করে
নিববানকে বৌদ্ধধর্মেও অনাট্টা (স্ব-স্ব) এবং সুনিয়াত (শূন্যতা) রাষ্ট্রের
সাথে অভিন্ন বলে গণ্য করা হয়েছে। বৌদ্ধ মতবাদের বিকাশের সাথে সাথে
অন্যান্য ব্যাখ্যাও দেওয়া হয়েছিল, যেমন: বুননের (বানা) অনুপস্থিতির মতো
মনের ক্রিয়াকলাপ, আকাঙ্ক্ষা দূরীকরণ এবং বন থেকে পালানো, সিকিউ পাঁচটি
স্কন্ধ বা সমষ্টি।
বৌদ্ধশাস্ত্রীয় traditionতিহ্য দুটি ধরণের
নিববান চিহ্নিত করেছে: সোপাদিষে-নিব্বানা (অবশিষ্টের সাথে নিববান), এবং
পরিণীবাণ বা অনুপদীষে-নিব্বানা (অবশেষে নিববান, বা চূড়ান্ত নিব্বানা)।
বৌদ্ধ ধর্মের প্রতিষ্ঠাতা, বুদ্ধ, এই উভয়ই পৌঁছেছেন বলে বিশ্বাস করা হয়।
যুক্তরাষ্ট্র।
নিববান বা পুনর্জন্মের চক্র থেকে মুক্তি হ’ল থেরবাদ
প্রথাটির সর্বোচ্চ লক্ষ্য। মহাযান traditionতিহ্যে, সর্বাধিক লক্ষ্য হ’ল
বুদ্ধত্ব, যেখানে নিব্বানে কোনও স্থায়ী নেই। বুদ্ধ বৌদ্ধ পথের শিক্ষা
দিয়ে জীবকে সশরা থেকে মুক্তি দিতে সাহায্য করেছিলেন। বুদ্ধ বা নিব্বান
প্রাপ্ত লোকদের পুনর্বার কোন জন্ম নেই। তবে তাঁর শিক্ষাগুলি নিব্বানা
অর্জনের দিকনির্দেশ হিসাবে নির্দিষ্ট সময়ের জন্য বিশ্বে রয়ে গেছে।
বুদ্ধকে জিজ্ঞাসা করা হয়েছিল, “ধ্যানের দ্বারা আপনি কী অর্জন করেছেন?” তিনি জবাব দিলেন “কিছুই না!” “তবে বুদ্ধ বলেছিলেন, আমি কী হারিয়েছি তা আপনাকে বলি: ক্রোধ, উদ্বেগ, হতাশা, নিরাপত্তাহীনতা, বৃদ্ধ বয়স ও মৃত্যুর ভয় ” আমাদের ভাল করতে দিন। মনকে শুদ্ধ করুন - ‘ধাম্মার দান অন্য সব উপহারকে ছাড়িয়ে যায় - সব্বা দনম ধম্ম দানম জিনতি ’ 668 এ, 5 এ প্রধান রোড, 8 ম ক্রস, এইচএল 3 য় পর্যায়, বেঙ্গালুরু- মাগধী কর্ণাটক রাজ্য -পিআরবউধ ভারত AT মাধ্যম http://sarvajan.ambedkar.org রান অ্যানালিটিক অন্তর্দৃষ্টি নেট - 111 ক্লাসিকাল ভাষাতে বিনামূল্যে অনলাইন টিপিয়াকা আইন গবেষণা ও অনুশীলন বিশ্ববিদ্যালয়
সর্বজনীন হিটায়া সর্বজন সুখায়ার জন্য সর্বজনীন জাগ্রত সমিতি (ভোএএএস) এর
কণ্ঠস্বরূপ, সকল সমাজের কল্যাণ, সুখ এবং শান্তি এবং চূড়ান্ত লক্ষ্য
হিসাবে চিরন্তন শান্তি অর্জনের জন্য
মাস্টার কী ক্যাপচার করছে
বাবাসাহেব ড। বি আর আম্বেদকর বলেছেন যে “রাজনৈতিক শক্তি হ’ল প্রধান চাবি
যা ব্যবহার করে আপনি আপনার অগ্রগতি এবং আত্মমর্যাদার সমস্ত দ্বার উন্মুক্ত
করতে পারেন”।
যদি রাউডি / রাক্ষস স্বয়াম সেবকদের (আরএসএস) বেন
ইস্রায়েলের চিতপাভান ব্রাহ্মণ থেকে বিদেশীরা যদি এটিকে মনস্মৃতি মনুবাদ
হিন্দুত্ব জমি বলে অভিহিত করতে পারে তবে কেন আমরা সমস্ত আদিবাসী সমাজের
সুবিধার্থে এই ভূমিটিকে প্রবুদ্ধাধিকার ভারত হিসাবে ঘোষণা করতে পারি না? আমরা যেমন বৌদ্ধ ছিলাম তেমনি বৌদ্ধও বৌদ্ধ ধর্মাবলম্বী হই।
৯৯.৯% সমস্ত আদিম জাগ্রত সমিতিগুলি আমাদের বিস্ময়কর আধুনিক সংবিধানে
অন্তর্নিহিত সার্বজনীন প্রাপ্তবয়স্ক ভোটাধিকার, স্বাধীনতা, সাম্যতা,
ভ্রাতৃত্ববোধ, সুখ, শান্তি প্রতিষ্ঠার জন্য এবং ব্যালট পেপারগুলির সাথে
প্রবক্তা ব্রাহ্মণকে প্রবক্তা ভারত ছেড়ে দিতে বাধ্য করবে এবং তাদের জন্য
অনন্ত আনন্দ লাভ করবে চূড়ান্ত লক্ষ্য হিসাবে
ব্যথা একটি উপহার
এটি এড়ানোর পরিবর্তে, এটি আলিঙ্গন করতে শিখুন। ব্যথা ছাড়া, কোন বৃদ্ধি নেই
25 ডিসেম্বর - মনুস্মৃতি দহন দিবস - মন্দের উপরে ভালের আসল বিজয়
এসসি / এসটি / এসি / ওবিসি / ধর্মীয় সংখ্যালঘু / চিটপাভান ব্রাহ্মণাসহ
সমস্ত আদিম জাগ্রত সমাজের সমগ্র বিশ্বের জন্য, “মনু স্মৃতি দহন দিন” হিসাবে
এটি একটি গুরুত্বপূর্ণ দিন, কারণ ১৯27২ সালে এই দিনে মনস্মৃতি প্রকাশ্যে
পুড়িয়ে দেওয়া হয়েছিল ডাঃ আম্বেদকরের দ্বারা, মহাদ সত্যাগ্রহের “মহা
সংঘর্ষ” চলাকালীন, এবং এসসি / এসটি / ওবিসি / ধর্মীয় সংখ্যালঘু / চিটপাভান
ব্রাহ্মণ্যবাদের বিরুদ্ধে ব্রাহ্মণ সংগ্রাম সহ সকল আদিম জাগ্রত সমাজের
একটি গুরুত্বপূর্ণ মাইল পাথর। আসুন আমরা সকলেই এই দিনটিকে গৌরব সহকারে
স্মরণ করি এবং রাউডি / রাক্ষস স্বয়াম সেভিকস (আরএসএস) এর বেন ইস্রায়েল
চিতপাভান ব্রাহ্মণ থেকে সমস্ত ফরেইনাররা রাষ্ট্রবন্ধ ভারত ছাড়ার আগ
পর্যন্ত অনলাইনে মনস্মৃতিকে জ্বালিয়ে দিন। স্বেচ্ছাসেবীদের পাঁচটি আইটেমের ব্রত নিতে হয়েছিল: 1. আমি জন্মের ভিত্তিতে চতুরবর্ণকে বিশ্বাস করি না। ২. আমি বর্ণভেদে বিশ্বাস করি না। ৩. আমি বিশ্বাস করি যে অস্পৃশ্যতা হিন্দুত্ববাদের প্রতিশ্রুতিবদ্ধ এবং আমি সম্পূর্ণরূপে এটি ধ্বংস করার জন্য যথাসাধ্য চেষ্টা করব।
৪. কোনও বৈষম্য নেই বিবেচনা করে, আমি কমপক্ষে সমস্ত হিন্দু সম্প্রদায়ের
মধ্যে খাবার এবং পানীয় সম্পর্কে কোনও বিধিনিষেধ অনুসরণ করব না। ৫. আমি
বিশ্বাস করি যে মন্দির, জলের উত্স, বিদ্যালয় এবং অন্যান্য সুযোগ-সুবিধার
ক্ষেত্রে অস্পৃশ্যদের অবশ্যই সমান অধিকার থাকতে হবে। অত: পর ১. “মনুষমূর্তি চি দহন ভূমি”, অর্থাত্ মনস্মৃতিতে শ্মশান। 2. অস্পৃশ্যতা এবং ধ্বংস ৩.চিটপাভান ব্রাহ্মণ্যবাদকে দাফন করুন।
——————————————————————
ျမန္မာ သီခ်င္းစုစည္းမႈ ၊ ႏွစ္သစ္ သီခ်င္းစုစည္းမႈ ၊ သီခ်င္းစုစည္းမႈ ၊
ျမန္မာ သီခ်င္းမ်ား ၊ သီခ်င္းစုစည္းမႈ ၊ Myanmar Selection Songs
လက္ေရြးစင္သီခ်င္းမ်ား ၊ myanmar New music song ၊ Myanmar New Song Album Myanamr New Song 2016 ၊ Myanmar Love Song
Myanmar Music Lover, MTVMyanmar Fan, Myanmar music crush, Myanmar New
Sad Song, Myanmar love music, Myo Gyi New Song 2017,Myanmar Music Album
2017, Myo Gyi Live In Yangon, myanmar new songs, Chan Chan Song, Myo
Gyi - Collection, Chan Chan Album, Lay Phyu ေလးျဖဴ , Shwe Htoo, Ni Ni
Khin Zaw, Rဇာနည္, R Zar Ni, Myo Gyi Songs, Shwe Htoo Song Album,
Myanmar New Song 2017, Myanmar New love Song 2017, Po Po Song, Po Po New
Song, လက္ေရြးစင္သီခ်င္းမ်ား,ပိုပို New Song, New Song 2017,Myo Gyi
Songs, Myo Gyi New Song 2017, Myo Gyi New Song, Myo Gyi Album, Myo Gyi
All Album, Myo Gyi Song Collection, Myo Gyi Collection, Myo Gyi new
Album Download, Album - The Power of Pray, Album - Pyan Lar Hket, Myo
Gyi New Album 2015 Mp3 Free Download, Myanmar Song 2017, Myo Gyi 2017,
Myo Gyi 2017 New Song Category Music Classical Myanmar (မြန်မာ) -Classical မြန်မာ (ဗမာ), နိဗ္ဗာန် (အိုင်ပီအေအက်စ် [neɪʔbàɴ]) မှအခမဲ့အွန်လိုင်း NIBBANA သင်တန်း
KUSHINARA NIBBANA BHUMI PAGODA - ငြိမ်းချမ်းရေးအားထိမ်းသိမ်းခြင်း၊
ငြိမ်းသတ်ခြင်း၊
လွတ်မြောက်ခြင်းနှင့်ထာဝရပျော်ရွှင်မှုအားနောက်ဆုံးပန်းတိုင်အဖြစ်ရရှိရန်အတွက်နည်းလမ်း ရဟန်းတို့နိဗ္ဗာန်၏ကျန်သည်ကျန်သောအရာဖြစ်သနည်း၊
무료 온라인 NIBBANA TRAINING from KUSHINARA NIBBANA BHUMI PAGODA-평화를 향한 발걸음, 진화, 해방, 최종 목표로 영원한 축복 그리고 수도사, 찌꺼기가 남아있는 니 바나 요소는 무엇입니까?
Bodhisattva의 차량에 착수 한 사람은‘모든 존재를 닙 바나로 이끌고, 그 뒤에 아무것도 남기지 않는 닙 바나의 영역으로 인도해야한다 ‘’고 결정해야합니다. 이 닙 바나 영역은 무엇입니까? “아무것도 [니 바나처럼] 진정한 행복을 줄 수있는 것은 없습니다.” 열정은 타는 것과 같다 불은 부처가 비커스에게 전달한 설교의 본문이었다
그가 가야에 머무를 때 이것이 그가 말한 것입니다 : “Bhikkus, 모든 것이 불타고 있습니다. 사제 여러분,이 모든 것들이 불타고 있습니까?
“Bhikkus의 눈이 불타고 있습니다. 형태는 불에있다; 눈 의식이 불타고 있습니다. 눈으로받은 느낌이 온다 불; 기분이 좋고, 유쾌하고, 불쾌하거나, 무관심한 그가 입력 한 노출에 따라 시작됩니다. 불에.” “그리고 이것들은 무엇입니까?” “이랑. 열정의 불, 증오의 불, 불화의 불; 출생, 노년, 죽음, 슬픔, 애도, 불행과 슬픔과 절망이 불타고 있습니다.” “귀는 켜져 있습니다 불; 소리가 난다; 코가 불타고있다. 악취가 난다; 그만큼 혀에 불이 붙었다. 맛은 불에있다; 시체가 불타고있다. 아이디어는 불에; 기분이 좋고, 유쾌하고, 불쾌하거나, 무관심한 마음에 의해 받아 들여진 인상에 의존하며 불이 붙었 네. “그리고 이것들은 무엇입니까?” “열정의 불로 말하십시오. 증오의 불로; 불로 불운의; 출생, 노년, 죽음, 슬픔, 애도, 불행과 슬픔과 절망이 불타고 있습니다.” “지각 이것을 배우고 고상한 [사람] 비 쿠쿠 스가 혐오감을 생각한다. 그리고이 혐오를 생각하면서, 그는 열정에 빠져 버립니다. 열정이 없으면 자유롭고 자유 로워지면 그가 자유 롭다는 것을 알고 있습니다.” 이것은 부처가 비 쿠커 스에게 전한 설교에서 분명하게 말했습니다. “욕심에 분노한 형제, 탐욕 (로바), 흥분 (도사), 망상 (moha)에 의해 눈을 멀게하고, 마음을 압도하고, 마음을 노예로 만들고, 남자는 자신의 불행을 반영, 남자는 불행을 반영 다른 사람들 중에서도 남성은 정신적 고통과 고통을 경험합니다. “만약, 그러나 탐욕과 분노와 망상은 사라져 버렸다. 그들 자신의 불행이나 정신적 고통과 괴로움에도 “그러므로 형제 여러분,이 삶에서 니 바나를 볼 수 있습니다. 미래에 – 매력적이고, 현명한 제자가 접근 할 수있는 기회.”-B.R. Ambedkar는 그의 BUDDHA와 그의 DHAMMA에서
닙 바나는 모든 부처님의 가르침의 최종 목표 인 초월적이고 독창적으로 불가능한 자유를 말합니다. “이것은 평화입니다. 이것은 모든 제작의 결의, 모든 인수의 포기, 갈망의 끝입니다. 냉정; 중지; 닙 바나.” — 3.32 열정과 같은 불은 없습니다. 분노와 같은 손실이 없습니다. 골재와 같은 고통이 없습니다. 평화 외에 다른 편이 아닙니다. 기아 : 가장 큰 질병. 제작 : 가장 큰 고통. 이 진실을 아는 사람은 실제로는 바인딩 해제 가장 쉬운 방법입니다. 질병으로부터의 자유 : 최고의 행운. 만족 : 가장 큰 부. 신뢰 : 가장 친밀한 관계. 바인딩 해제 : 가장 쉬움. — Dhp 202-205 인식으로 끊임없이 깨어남 가나에 흡수되어 참을성 있는, 그들의 노력에 회사 : 바인딩 해제를 터치합니다. 탁월한 안전성 속박에서. — Dhp 23“지구도 물도없는 차원이 있습니다 불도 바람도; 공간의 무한대의 차원도 아니고 의식의 무한 성의 차원 또는 지각이나 비 지각의 무의미 함이나 차원; 이 세상도, 다음 세상도, 태양도, 달도 아닙니다. 그리고 저기 오고도없고, 정체도 없다. 지나 가지 않아 자리를 비우거나 발생하지 않음 : 입장, 기초,지지없이 [정신 대상]. 이것이 바로 스트레스의 끝입니다.” — Ud 8.1“승려, 태어나지 않은 – 미 취득 – 제작되지 않은 –가있다. 만약 태어나지 않은 – 언젠가 – 만들어지지 않은 – 조립되지 않은 것이 없었다. 태어날 때부터 해방 될 때가 아니었다. 조작 된 것이 식별 될 것이다. 하지만 태어나지 않았기 때문에 불완전한-미완성-조립되지 않은, 태어남으로부터의 해방 — 만들어진 것입니다.” — Ud 8.3 물, 흙, 불 및 바람에 기초가없는 곳 : 별들은 빛나지 않습니다. 태양은 보이지 않습니다 달이 나타나지 않습니다. 어둠을 찾을 수 없습니다. 그리고 세이지 때 사교성을 통한 브라만 그를 위해 [이것]을 알고있다
불교 전통에서, 니 바나는 일반적으로“세 가지 불”또는“세 가지 독”, 열정 (라가), 혐오 (시대) 및 무지 (모하 또는 아
비야)의 멸종으로 해석되었습니다. 이러한 화재가 소멸되면, 재생주기 (saṃsāra)로부터의 방출이 달성된다. 니 바나에 대한 첫 번째 돌파구가 너무 많은 고통을 종식시킵니다
그리고 축복받은 자의 끝으로 약간의 먼지를 주워 그의 손톱이 수도 사들에게 말했습니다.“어떻게 생각 해요? 어느 더 크게 : 팁의 끝에서 픽업 한 약간의 먼지 손톱 또는 대지?” “위대한 땅이 훨씬 큽니다. 약간의 먼지 축복받은 사람이 손톱 끝으로 집어 들고 옆에 있습니다 아무것도. 백분의 일, 천분의 일, 백분의 일이 아닙니다. 축복받은 자의 작은 먼지가 그의 손톱은 — 대지와 비교할 때.” “동일한 방법으로, 승려들도 볼 수있는 고귀한 사람들의 제자, [스트림으로 들어가기 위해] 돌파 한 개인, 완전히 끝나고 꺼진 고통과 스트레스는 훨씬 더. 최대 7 개의 상태를 유지하고있는 것 남은 생애는 아무것도 아닙니다. 100 분의 1이 아닙니다. 천분의 일, 천분의 일, 이전과 비교할 때 고통의 질량. 이것이 획기적인 혜택의 이점입니다 법에, 승려. 그 혜택을 얻는 것이 얼마나 큰 혜택인지 달마의 눈.” — SN 13.1 닙 바나를 완전히 깨달은 사람은 어떻게됩니까? [Aggivessana Vacchagotta :] “그러나 마음이 풀려 난 스님 고타마 마스터 : 그는 어디에서 다시 나타나나요?”[부처 :]
” ‘다시 나타납니다. 그는 다시 나타나지 않습니다.”“ ‘다시 나타나지 않습니다’, Vaccha는 적용되지 않습니다.”“…
모두 나타나거나 다시 나타나지 않습니다.”“… 적용되지 않습니다.”“… 모두 나타나지 않거나 다시 나타나지 않습니다.” “…
적용되지 않습니다.” “고타마 마스터에게 수도사를 물었을 때 어떻게됩니까? 다시 나타납니다… 다시 나타나지 않습니다… 둘 다 나타나고 다시 나타나지 않습니다… 그는 각각의‘… 적용하지 않는다’고 말합니다. 케이스. 이 시점에서, 고타마 스승님 이 지점에서, 혼란스러운. 당신의 이전에서 나에게 오는 명료 함 이제 대화가 가려 져요.”“물론 Vaccha. 물론 혼란 스럽습니다. 깊은, Vaccha,이 현상은보기 어렵고, 깨닫기가 어렵고, 조용하고, 추측의 범위를 넘어서 미묘하고 경험이 많은 현명한. 다른 견해, 다른 관행, 기타를 가진 사람들을 위해 만족, 다른 목표, 다른 교사, 알기가 어렵습니다. 그 사실, 이제 몇 가지 질문을 드리겠습니다. 당신이 보는대로 응답 적당한. 어떻게 생각하십니까, Vaccha : 만약 당신 앞에서 불이 타면 ‘이 불이 내 앞에서 불타고있다’고 알겠습니까?”“… 예…”“그리고 누군가 Vaccha에게 당신에게 물어 보자고 가정합니다. ‘이 불은 타는 것이 무엇인지에 따라 당신 앞에서 답 하시겠어요?”“… ‘내 앞에서 타는이 불은 생계 수단으로 잔디와 목재에 의존하고 있습니다.’”“당신 앞에서 타는 불이 꺼지면 ‘내 앞에서 타는이 불이 나갔다’?”“… 예…”“그리고 누군가가 너에게 물었다. 여기에서 어느 방향으로 갔습니까? 동쪽? 서쪽? 북쪽? 아니면 남쪽? “이렇게 물으면 어떻게 대답 하시겠습니까?” “고타마 선생님, 그건 적용되지 않습니다. 모든 화재는 영양을 섭취하지 않은 풀과 목재의 생식 그 생계와 다른 어떤 것도 제공되지 않고 ‘out’(언 바운드)입니다. “ 타타가 타는 그를 설명 할 것이다 : 타타가 타는 그 뿌리를 버렸다 팔미라 그루터기처럼 만든 향후 발생 예정이 아닌 개발. 에서 해방 형태, Vaccha, Tathagata의 분류는 깊고 무한하며 단단합니다. 바다처럼 ‘다시 나타납니다’는 적용되지 않습니다. ‘다시 나타나지 않습니다’ 적용되지 않습니다. ‘모두 나타나고 다시 나타나지 않습니다’는 적용되지 않습니다. ‘다시 나타나지 않거나 다시 나타나지 않습니다’는 적용되지 않습니다. “모든 느낌… 어떤 지각… 어떤 정신적 인 조작…“타타 가타를 묘사 한 사람이 타타 가타가 버리고 뿌리가 파괴되어 팔미라 그루터기처럼 개발 조건이 박탈 된 것이 아니라 미래에 일어날 운명. 의 분류에서 해방 의식, Vaccha, Tathagata는 깊고, 무한하며, 뚱뚱하기가 어렵습니다. 바다처럼.”— MN 72 아라 반트의 승리의 외침“신생은 끝났고, 거룩한 삶은 성취되었고, 임무는 끝났습니다. 이 세상에는 더 이상 아무것도 없습니다.” — SN 22.59 삼사라의 끝
일부는 인간의 자궁에서 태어납니다. 지옥의 행악 자 좋은 코스에있는 사람들은 천국으로, 폐수가없는 사람들 : 완전히 약속 안함. — Dhp 126 닙 바나는 불교의 영원한 영적 목표이며,이 용어를 표시합니다
닙 바나는 또한 불교에서 아 나타 (비 자기)와 순 야타 (비어 있음) 상태와 동일한 것으로 간주되어 왔으며, 불교 교리의
발전과 함께 시간이 지남에 따라 직조 (바나)가없는 등의 다른 해석이 이루어졌다. 마음의 활동, 욕망의 제거 및 숲으로부터의
탈출, cq. 5 개의 스칸디 나 골재.
불교 학파 전통은 두 가지 유형의 닙 바나를 식별합니다 :
sopadhishesa-nibbana (나머지가있는 닙 바나)와 parinibbana 또는 anupadhishesa-nibbana
(나머지가없는 닙 바나 또는 마지막 닙 바나). 상태.
닙 바나, 또는 중생의주기로부터의 해방은 테라 바다 전통의
가장 높은 목표입니다. 마하 야나 (Mahayana) 전통에서 가장 높은 목표는 부처 (Buddhahood)로, 니 바나
(Nibbana)에는 거행이 없습니다. 부처는 불교의 길을 가르쳐 사사라에서 해방 된 존재를 돕는다. 붓다 나 닙 바나에 도달 한
사람들에게는 중생이 없습니다. 그러나 그의 가르침은 니 바나에 도달하기위한 지침으로 일정 시간 동안 세계에 남아 있습니다.
니 바나의 번역
고전 영어, 로마 불고, 소화, 해방, 영원한 블리스 클래시컬 팔리, 니 바나 클래식 산스크리트어 ni ्लस्सिचल् षन्स्क्रित् nirvāṇa (निर्वाण) Classical Bengali- ক্লাসিক্যাল বাংলা, নির্বাণ 클래식 미얀마 (버마어)-클래식 မြန်မာ (ဗမာ), နိဗ္ဗာန် (IPA : [neɪʔbàɴ]) 중국어 번체-古典 中文 （简体）, 涅槃 (Pyyin : nièpán) 일식 일본어-古典 的 な イ タ リ ア 語, 涅槃 (rōmaji : nehan) 클래식 크메르어-ខ្មែរ បុរាណ, និព្វាន (UNGEGN : nippean) 클래식 한국어-고전 한국어, 열반 (RR : yeolban) 클래식 Mon နဳ ဗာန် ([nìppàn]) 고전 몽골어 γasalang-aca nögcigsen 클래식 샨 ၼိၵ်ႈ ပၢၼ်ႇ ([nik3paan2]) 클래식 싱 할라 어 -සම්භාව්ය, සම්භාව්ය (니 바나) 클래식 티벳어 (mya ngan las das da) 클래식 태국어-ภาษา ไทย คลาส สิ ก, นิพพาน (RTGS : nipphan) 고전 베트남어-비엔비 엔, 니엔 반
부처는“명상으로 무엇을 얻었습니까?”라는 질문을 받았습니다. 그는 “아무것도 없습니다!”라고 대답했습니다. “그러나 부처님은 제가 잃어버린 것을 말씀 드리겠습니다. 분노, 불안, 우울증, 불안, 노년과 죽음에 대한 두려움” 잘하자. 마음을 정화하십시오-‘Dhamma의 선물은 다른 모든 선물보다 뛰어납니다 – sabba danam dhamma 다 남지 나티 668, 5A main Road, 8th Cross, HAL 3 단계, 방갈로르 마가 디 카르 나 타카 주 -PRABUDDHA BHARAT …을 통하여 http://sarvajan.ambedkar.org 뛰다 Analytic Insight Net-무료 온라인 Tipiṭaka 법률 연구 및 실습 대학 111 CLASSICAL LANGUAGES
Sarvajan Hithaya Sarvajan Sukhaya, 즉 모든 사회를위한 복지, 행복 및 평화, 그리고 최종 목표로 영원한 평화를 얻기위한 모든 원주민 깨우친 사회 (VoAAAS)의 목소리
마스터 키 캡처
Babasaheb B.R Ambedkar 박사는“정치적 권력은 당신이 진보와 자기 존중의 모든 문을 열 수있는 마스터 열쇠”라고 말했다.
베네 이스라엘 출신의 Rowdy / Rakshasa Swayam Sevaks (RSS)의 chitpavan brahmins가
이것을 manusmriti manuvad hindutva 땅이라고 부를 수 있다면 왜 우리는이 땅을 모든 원주민 사회의 이익을
위해 PRABUDDHA BHARAT로 선언 할 수 없습니까? 우리가 불교인 이었기 때문에 불교도이며 계속 불교도입니다.
99.9 % 모든 원주민 깨어 난 사회가 chitpavan brahmins가 투표 용지와 함께 PRABUDDHA BHARAT를
강제 종료하여 보편적 성인 프랜차이즈, 자유, 평등, 복지, 행복, 평화를 위해 우리의 놀라운 현대 헌법에수록되고 영원한 블리스를
얻도록 최종 목표로.
고통은 선물이다
그것을 피하는 대신 그것을 포용하는 법을 배우십시오. 고통없이 성장이 없다
12 월 25 일 – Manusmriti Dahan Diwas – 악에 대한 선의 진정한 승리
SC / ST / OBCs / 종교 소수 민족 / 치 파반 부흐 람족을 포함한 모든 원주민 깨어 난 사회의 세계에서,“Manu
Smruti Dahan Din”으로서 중요한 날은 1927 년이 날 Manusmruti가 공개적으로 화상을 입었던 날입니다.
Ambedkar 박사는 Mahad Satyagraha의“Maha-Sangharsha”동안 SC / ST / OBCs / 종교 소수
민족 / 비 Chitpavan Brahmins를 포함한 모든 원주민 깨어 난 사회에서 중요한 이정표가 chitpavan
brahmanism에 맞서 싸운다. Rowdy / Rakshasa Swayam Sevaks (RSS)의 BENE ISRAEL
chitpavan brahmins에서 온 모든 외국인들이 PRABUDDHA BHARAT를 그만 둘 때까지 오늘은 자부심과
온라인으로 manusmriti를 기억합시다. 지원자들은 5 가지 항목을 맹세해야했습니다. 1. 나는 출생에 근거한 Chaturvarna를 믿지 않습니다. 2. 나는 카스트 구별을 믿지 않는다. 3. 나는 만질 수없는 것이 힌두 바의 혐오라고 믿으며, 그것을 완전히 파괴하기 위해 최선을 다할 것입니다.
4. 불평등이 없다는 것을 고려할 때, 나는 적어도 모든 힌두교 인들 사이에서 음식과 음료에 대한 제한을 따르지 않을 것이다.
5. 만질 수없는 사람들은 사원, 수원, 학교 및 기타 편의 시설에 대해 동등한 권리를 가져야한다고 생각합니다. 그 후 1. “manusmruti chi dahan bhumi”, 즉 manusmruti에 대한 화장터. 2. 손길이 닿지 않는 파괴 3. chitpavan 브라만교를 묻습니다.
30 0 Share Save WikiWikiup 50K subscribers Video Software we use: https://amzn.to/2KpdCQF Ad-free videos. You can support us by purchasing something through our Amazon-Url, thanks :)
The Shan language , Shan pronunciation: , ၵႂၢမ်းတႆး , , or ၽႃႇသႃႇတႆး, ;
ရှမ်းဘာသာ, ; Thai: ภาษาไทใหญ่ Thai pronunciation: ) is the native
language of Shan people and spoken mostly in Shan State, Burma.It is
also spoken in pockets of Kachin State in Burma, in northern Thailand,
and decreasingly in Assam.Shan is a member of the Tai–Kadai language
family, and is related to Thai.It has five tones, which do not
correspond exactly to Thai tones, plus a “sixth tone” used for emphasis.
—Image-Copyright-and-Permission— About the author(s): Alifshinobi License: Creative Commons Attribution-Share Alike 3.0 (CC BY-SA 3.0) Author(s): Alifshinobi (https://commons.wikimedia.org/wiki/Us…) —Image-Copyright-and-Permission—
This channel is dedicated to make Wikipedia, one of the biggest
knowledge databases in the world available to people with limited
vision.
Article available under a Creative Commons license Image source in video Category Education
Indian Diplomacy 85.3K subscribers There has been considerable worldwide interest in Buddhism in Tibet.
However, the fact that Tibetan Buddhism, its deities and mandalas, were
all developed in the Indian University of Nalanda, is not known to
many. In this film, His Holiness the Dalai Lama speaks extensively
about the philosophic roots of Tibetan Buddhism. He also speaks about
how Tibetan culture, including the script and grammar of their language,
comes from India. The film also has extensive interviews with the
leading Tibetan experts.Script, Camera and Direction by world-renowned
Buddhist expert Benoy K Behl. Category Entertainment
ĐÀO TẠO NIBBANA trực tuyến miễn phí từ KUSHINARA NIBBANA BHUMI PAGODA -PATH ĐẾN ATTAIN PEACE thổi ra, dập tắt, giải phóng và ETERNAL BLISS NHƯ MỤC TIÊU CUỐI CÙNG Và những gì, các nhà sư, là yếu tố Nibbana với dư lượng còn lại?
Một người nào đó đã đặt ra trong chiếc xe của Bồ tát nên quyết định
rằng ‘Tôi phải dẫn tất cả chúng sanh đến niết bàn, vào cõi Niết bàn
không để lại gì sau lưng. Cõi niết bàn này không để lại gì? Không có gì có thể mang lại hạnh phúc thực sự như [có thể] Nibbana. Rằng những đam mê giống như đang cháy lửa là văn bản của một bài giảng mà Đức Phật đã giao cho các Tỳ kheo
khi anh ở lại Gaya. Đây là những gì ông nói: Tất cả mọi thứ, O Bhikkus, đang cháy. Và những gì, các linh mục, tất cả những thứ này đang bốc cháy?
Con mắt, O Bhikkus, đang bốc cháy; các hình thức đang cháy; ý thức mắt đang bốc cháy; ấn tượng nhận được bằng mắt là trên ngọn lửa; và bất cứ cảm giác nào, dễ chịu, khó chịu, hoặc thờ ơ, bắt nguồn từ sự phụ thuộc vào ấn tượng mà anh ấy nhận được, đó cũng là cháy.” Và những gì đang cháy? Ăn kèm với. Lửa của đam mê, nói tôi, với lửa hận thù, với lửa mê đắm; với sinh, già, chết, sầu, than thở, đau khổ, đau buồn và tuyệt vọng là họ đang bốc cháy. Tai tai đang bật ngọn lửa; âm thanh đang bốc cháy; mũi bị cháy; mùi bốc cháy; các lưỡi đang cháy; thị hiếu đang cháy; cơ thể đang bốc cháy; ý tưởng là cháy; và bất cứ cảm giác nào, dễ chịu, khó chịu, hoặc thờ ơ, bắt nguồn từ sự phụ thuộc vào ấn tượng mà tâm trí nhận được, điều đó cũng đang cháy Và những gì đang cháy? Mùi với ngọn lửa đam mê, nói tôi; với ngọn lửa hận thù; với lửa mê đắm; với sinh, già, chết, sầu, than thở, đau khổ, đau buồn và tuyệt vọng là họ đang bốc cháy. “Cảm nhận này, O Bhikkus, [người] có học thức và cao thượng quan niệm ác cảm. Và khi hình thành ác cảm này, anh trở nên say mê và sự vắng mặt của đam mê anh ta trở nên tự do, và khi anh ta tự do biết rằng anh ấy đang tự do. Điều này Đức Phật đã nói rõ trong một bài giảng gửi cho các Tỳ kheo mà ngài nói: Càng phấn khích bởi lòng tham (lobha), anh em, tức giận với sự tức giận (dosa), mù quáng bởi ảo tưởng (moha), với tâm trí choáng ngợp, với tâm trí nô lệ, Đàn ông phản ánh về sự bất hạnh của chính họ, đàn ông phản ánh về sự bất hạnh của những người khác, đàn ông trải qua đau khổ và đau khổ về tinh thần. “Nếu, tuy nhiên, sự tham lam, tức giận và si mê đã bị loại bỏ [với], đàn ông phản ánh không phải bất hạnh của riêng họ cũng không phải đau khổ và đau khổ về tinh thần. Vì vậy, anh em, là Nibbana có thể nhìn thấy trong cuộc sống này và không chỉ đơn thuần là
trong tương lai, mời gọi, hấp dẫn, dễ tiếp cận với các môn đệ khôn
ngoan. Hãy - Tiến sĩ B.R <bedkar trong PHẬT GIÁO VÀ ĐẠI DIỆN CỦA TÔI
Nibbana đặt tên cho sự tự do không thể vượt qua và đơn lẻ, là mục tiêu
cuối cùng của tất cả các giáo lý của Phật. Đây là hòa bình, đây là tinh
tế - độ phân giải của tất cả các chế tạo, từ bỏ tất cả các vụ mua lại,
kết thúc của tham ái; giải tán; đình chỉ; Nibbana. - AN 3.32 Ở đó không có lửa như đam mê, không mất mát như giận dữ không đau như uẩn, không dễ dàng gì ngoài hòa bình. Đói: bệnh đầu tiên. Chế tạo: nỗi đau đầu tiên. Cho một người biết sự thật này như nó thực sự là Không ràng buộc là dễ dàng nhất. Tự do khỏi bệnh tật: sự may mắn quan trọng nhất. Hài lòng: sự giàu có quan trọng nhất. Tin tưởng: mối quan hệ họ hàng đầu. Unbinding: dễ dàng nhất. - Dhp 202-205 Sự thức tỉnh với sự thức tỉnh, liên tục hấp thụ trong jhana, kiên trì, cố gắng trong nỗ lực của họ: họ chạm vào Unbinding, sự an toàn chưa từng có từ sự trói buộc. - Dhp 23 Nhận Có chiều đó không có đất, không có nước, cũng không có lửa, cũng không gió; không chiều của vô tận của không gian, cũng không chiều kích vô tận của ý thức, cũng không phải chiều kích của hư vô, cũng không chiều không nhận thức hay không nhận thức; không phải thế giới này, cũng không phải thế giới tiếp theo, cũng không phải mặt trời, cũng không phải mặt trăng. Và ở đó, tôi nói, không có đến, cũng không đi, cũng không ứ; không qua đi cũng không phát sinh: không có lập trường, không có nền tảng, không có sự hỗ trợ [đối tượng tinh thần]. Điều này, chỉ có điều này, là kết thúc của sự căng thẳng. - Ud 8.1, Có, các nhà sư, một người chưa sinh - không đẹp - không được tạo ra - không được chế tạo. Nếu không có cái nào không sinh - không đẹp - không được tạo ra - không được tạo ra, ở đó sẽ không phải là trường hợp giải phóng từ sinh ra - trở thành - thực hiện - chế tạo sẽ được phân biệt. Nhưng chính xác bởi vì có một thai nhi - unbecome - uncraft - unovenated, giải phóng từ sinh ra - trở thành - chế tạo - chế tạo được phân biệt. - Ud 8.3 Nơi nước, đất, lửa và gió không có bước chân: Ở đó, những ngôi sao không tỏa sáng, mặt trời không nhìn thấy được mặt trăng không xuất hiện, bóng tối không được tìm thấy. Và khi một nhà hiền triết, một brahman thông qua sự khôn ngoan, đã biết [điều này] cho anh ta
Theo truyền thống Phật giáo, Nibbana thường được hiểu là sự tuyệt chủng
của ba vụ cháy, hay ba ba câu cá, đam mê (raga), ác cảm (dvesha) và vô
minh (moha hoặc avidyā). Khi những đám cháy này được dập tắt, giải thoát
khỏi vòng luân hồi (saṃsāra) là đạt được. Đột phá đầu tiên của Nibbana đặt dấu chấm hết cho quá nhiều đau khổ
Rồi Thế Tôn, nhặt một ít bụi bằng đầu Móng tay của anh ấy nói với các nhà sư, bạn nghĩ gì, các nhà sư? Đó là lớn hơn: một chút bụi tôi đã nhặt được bằng đầu của tôi móng tay, hay trái đất vĩ đại? Thế giới vĩ đại là lớn hơn nhiều, chúa tể. Một chút bụi Chân phước đã nhặt được bằng đầu móng tay của mình bên cạnh không có gì. Nó không phải là một phần trăm, một phần nghìn, một phần trăm - hạt bụi nhỏ này, Thế Tôn đã nhặt được bằng đầu móng tay của anh ấy - khi được so sánh với trái đất vĩ đại.
Trong cùng một cách, các nhà sư, đối với một đệ tử của những người cao
quý đang hoàn thành quan điểm, một cá nhân đã vượt qua [để nhập cảnh], sự đau khổ và căng thẳng hoàn toàn chấm dứt và bị dập tắt là lớn hơn nhiều Mà vẫn còn trong trạng thái có nhiều nhất là bảy kiếp còn lại là không có gì: nó không phải là một phần trăm, một một phần nghìn, một phần trăm, khi so sánh với trước đó khối khổ. Đó là một lợi ích lớn lao của việc vượt qua đến pháp, các nhà sư. Đó là một lợi ích lớn như thế nào khi có được Mắt pháp. - SN 13.1 Điều gì xảy ra với một người đã nhận thức đầy đủ về Nibbana?
. , anh ấy không xuất hiện trở lại. Không có sự xuất hiện trở lại,
‘Vaccha, không áp dụng. Không có gì xuất hiện cả. Không có gì xuất hiện
cả. Tiết kiệm không áp dụng. Thông tin thế nào, Master Gotama, khi
Master Gotama được hỏi liệu nhà sư có được hỏi không? xuất hiện lại, hiện không xuất hiện lại, cả hai đều không xuất hiện lại Không nói cũng không xuất hiện trở lại, anh nói, ‘ trường hợp Tại thời điểm này, Master Gotama, tôi đang bối rối; tại thời điểm này, bối rối. Mô-đun của sự rõ ràng đến với tôi từ trước đó của bạn Cuộc trò chuyện hiện đang bị che khuất. Tất nhiên, bạn đã bị mê hoặc, Vaccha. Tất nhiên là bạn nhầm lẫn. Sâu, Vaccha, là hiện tượng này, khó nhìn, khó nhận ra, yên tĩnh, tinh tế, vượt ra ngoài phạm vi phỏng đoán, tinh tế, được trải nghiệm bởi người khôn ngoan Đối với những người có quan điểm khác, thực hành khác, khác thỏa mãn, mục đích khác, giáo viên khác, rất khó để biết. Cái đó là trường hợp, bây giờ tôi sẽ đặt một số câu hỏi cho bạn. Trả lời như bạn thấy
Phù hợp. Bạn nghĩ gì, Vaccha: Nếu một ngọn lửa đang cháy trước mặt
bạn, bạn có biết rằng, ‘Ngọn lửa này đang cháy trước mặt tôi’? ‘Ngọn lửa
này đang cháy Trước mặt bạn, phụ thuộc vào cái gì nó đang cháy?
Bạn có trả lời không? Tôi sẽ trả lời, ‘Ngọn lửa này đang cháy trước mặt
tôi đang cháy phụ thuộc vào cỏ và gỗ vì nó là nguồn cung cấp của nó.’
(Giá) Nếu ngọn lửa bùng cháy trước mặt bạn, bạn có biết rằng, ‘Ngọn lửa
này đang bùng cháy trước mặt tôi đã tắt’? Hiện tại, có thể, đó là một số
người hỏi bạn, ‘Ngọn lửa này đã tắt phía trước của bạn, theo hướng nào từ đây đã đi? Phía đông? Hướng Tây? Bắc? Hoặc về phía nam? Vì vậy, hỏi, bạn sẽ trả lời như thế nào? Bất kỳ ngọn lửa nào phụ thuộc vào nguồn gốc của cỏ và gỗ, không được nuôi dưỡng - từ việc tiêu thụ nguồn gốc và không được cung cấp bất kỳ khác - được phân loại đơn giản như ’ra ra (không ràng buộc). Ngay lập tức, Vaccha, bất kỳ hình thức vật lý nào mà người ta mô tả Như Lai mô tả về Ngài: rằng Như Lai đã từ bỏ, gốc rễ của nó bị phá hủy, làm như một gốc cây palmyra, bị tước bỏ các điều kiện của phát triển, không dành cho tương lai phát sinh. Giải thoát khỏi phân loại hình thức, Vaccha, Như Lai là sâu sắc, vô biên, cứng rắn để hiểu, như biển. Xuất hiện lại, hiện không áp dụng. Không xuất hiện lại không áp dụng. Cả hai đều không & không xuất hiện lại.
Không xuất hiện lại cũng không xuất hiện lại, không áp dụng. Bất kỳ cảm
giác nào Bất kỳ nhận thức nào Tất cả mọi sự bịa đặt tinh thần đều làm
cho bất kỳ ý thức nào mà một người mô tả Như Lai sẽ mô tả anh ta: rằng Như Lai đã từ bỏ, gốc rễ của nó bị phá hủy, được thực hiện giống như một gốc cây palmyra, không có điều kiện phát triển, không định mệnh cho tương lai phát sinh. Giải thoát khỏi việc phân loại Ý thức, Vaccha, Như Lai là sâu sắc, vô biên, khó hiểu, như biển. nghiêm trọng - MN 72
Tiếng khóc chiến thắng của Arahants Sinh ra đã kết thúc, đời thánh hoàn
thành, nhiệm vụ đã hoàn thành. Không có gì hơn cho thế giới này. - SN 22.59 Sự kết thúc của luân hồi
Một số được sinh ra trong tử cung của con người, kẻ bất lương trong địa ngục, những người trong khóa học tốt đi tới thiên đàng, trong khi những người không có nước thải: hoàn toàn không ràng buộc. - Pháp sư 126 Nibbana là mục tiêu tâm linh vĩnh cửu trong Phật giáo và đánh dấu sự suy yếu
Nibbana cũng được coi là trong Phật giáo giống hệt với trạng thái vô
ngã (vô ngã) và sunyata (tánh không). Trong thời gian, với sự phát triển
của giáo lý Phật giáo, các cách giải thích khác đã được đưa ra, chẳng
hạn như sự vắng mặt của dệt (vana) của hoạt động của tâm trí, loại bỏ
ham muốn và thoát khỏi rừng, cq. năm skandhas hoặc tập hợp.
Truyền thống kinh viện Phật giáo xác định hai loại niết bàn:
sopadhishesa-nibbana (nibbana với phần còn lại), và parinibbana hoặc
anupadhishesa-nibbana (nibbana mà không còn lại, hoặc nibbana cuối
cùng). Những trạng thái.
Nibbana, hay giải thoát khỏi các vòng
luân hồi, là mục tiêu cao nhất của truyền thống Theravada. Trong truyền
thống Đại thừa, mục tiêu cao nhất là Phật quả, trong đó không có sự tuân
thủ ở Nibbana. Phật giúp giải thoát chúng sinh khỏi sa sa bằng cách dạy
con đường Phật giáo. Không có sự tái sinh cho Đức Phật hay những người
đạt được Niết bàn. Nhưng giáo lý của ông vẫn tồn tại trong thế giới
trong một thời gian nhất định như một hướng dẫn để đạt được Nibbana.
Bản dịch của Nibbana
Tiếng Anh cổ điển, La Mã thổi ra, dập tắt, giải phóng, Hạnh phúc vĩnh cửu Pali cổ điển, nibbāna (नबब Tiếng Phạn cổ điển छ ससस Cổ điển Myanmar (Miến Điện) -Classical မြန်မာ (ဗမာ), နိဗ္ဗာန် (IPA: [neɪʔbàɴ]) Cổ điển Trung Quốc - 古典古典（ 简体 涅槃, (Bính âm: nièpán) Nhật Bản cổ điển- 古典 的 な イ タ リ ア 語, 涅槃 (rōmaji: nehan) Cổ điển Khmer- ខ្មែរ, (UNGEGN: nippean) Cổ điển Hàn Quốc- 고전 한국어, (RR: yeolban) Cổ điển Mon နဳ ဗာန် ([nìppàn]) Cổ điển Mông Cổ γasalang-aca nögcigsen Shan cổ điển ၼိၵ်ႈ ပၢၼ်ႇ ([nik3paan2])
Cổ điển Sinhala- සම්භාව්ය, නිවන (Nivana) Cổ điển Tây Tạng མྱ་ངན་ ལས་
འདས་ པ (mya ngan las das pa) Cổ điển Thái Lan- ภ RT RT RT RT RT Cổ điển Việt-Việt Việt mộc, Niết bàn
Đức Phật đã hỏi, về những gì bạn đã đạt được bằng Thiền? Anh trả lời không có gì! Tuy nhiên, Phật nói, hãy để tôi nói cho bạn biết những gì tôi đã mất: Tức giận, lo lắng, trầm cảm, bất an, sợ hãi tuổi già và chết Hãy để chúng tôi làm tốt. Thanh lọc tâm trí - Món quà của Dhamma vượt trội tất cả những món quà khác - sabba danam dhamma danam jinati tại 668, Đường chính 5A, Ngã 8, Giai đoạn 3 HAL, Bangalore- Magadhi Karnataka Nhà nước -PRABUDDHA BHARAT xuyên qua http://sarvajan.ambedkar.org chạy Phân tích Insight Net - Đại học Nghiên cứu & Thực hành Luật Tipiṭaka trực tuyến MIỄN PHÍ trong 111 NGÔN NGỮ LỚP
VOICE của TẤT CẢ CÁC XÃ HỘI TUYỆT VỜI (VoAAAS) cho Sarvajan Hithaya
Sarvajan Sukhaya i.e vì phúc lợi, hạnh phúc và hòa bình cho mọi xã hội
và đạt được Hòa bình vĩnh cửu là Mục tiêu cuối cùng
Nắm bắt chìa khóa chủ
Tiến sĩ Babasaheb B.R Ambedkar đã nói rằng quyền lực chính trị của Hồi
giáo là chìa khóa chính mà bạn có thể mở ra tất cả các cánh cửa của sự
tiến bộ của mình và tự tôn trọng mình.
Nếu người nước ngoài từ
Bene Israel chitpavan brahmins của Rowdy / Rakshasa Swayam Sevaks (RSS)
có thể gọi đây là manusmriti manuvad hindutva, tại sao chúng ta không
thể tuyên bố vùng đất này là PRABUDDHA BHARAT vì lợi ích của tất cả các
Hội thổ dân? Như chúng ta là Phật tử, là Phật tử và tiếp tục là Phật tử.
99,9% Tất cả các xã hội thức tỉnh của thổ dân sẽ buộc các brahins
chitpavan phải rời bỏ PRABUDDHA BHARAT với các lá phiếu để cứu người lớn
Franchise, Tự do, Bình đẳng, Tình huynh đệ vì phúc lợi, hạnh phúc, Hòa
bình được ghi nhận trong Hiến pháp hiện đại tuyệt vời của chúng ta là
mục tiêu cuối cùng.
Nỗi đau là một món quà
Thay vì tránh nó, Học cách nắm lấy nó. Không đau không có sự tăng trưởng
25 tháng 12 - Manusmriti Dahan Diwas - Chiến thắng thực sự của cái thiện trước cái ác
Đối với toàn bộ thế giới của tất cả các xã hội đã thức tỉnh của thổ dân
bao gồm SC / STs / OBCs / Dân tộc thiểu số / brahins không phải
chitpavan, đó là một ngày quan trọng vì Man Man Smruti Dahan Din, đã bị
đốt cháy vào ngày này năm 1927. bởi Tiến sĩ Ambedkar, trong thời kỳ
Maha-Sangharsha Hồi của Mahad Satyagraha, và là một hòn đá quan trọng
trong tất cả các xã hội thức tỉnh của thổ dân bao gồm SC / STs / OBCs /
Dân tộc thiểu số tôn giáo / người không phải là chitpavan brahins. Tất
cả chúng ta hãy nhớ ngày này với niềm tự hào và đốt cháy manusmriti trực
tuyến cho đến khi tất cả những người nước ngoài từ BENE ISRAEL
chitpavan brahmins của Rowdy / Rakshasa Swayam Sevaks (RSS) rời khỏi
PRABUDDHA BHARAT. Các tình nguyện viên đã phải thề năm điều: 1. Tôi không tin vào Chaturvarna khi sinh. 2. Tôi không tin vào sự phân biệt đẳng cấp.
3. Tôi tin rằng sự không thoải mái là một sự vô cảm trên hindutva và
tôi sẽ thành thật cố gắng hết sức để tiêu diệt hoàn toàn nó. 4. Xem
xét rằng không có sự bất bình đẳng, tôi sẽ không tuân theo bất kỳ hạn
chế nào về thực phẩm và đồ uống trong số ít nhất là tất cả các
hinduvites. 5. Tôi tin rằng bất khả xâm phạm phải có quyền bình đẳng
trong các đền thờ, nguồn nước, trường học và các tiện nghi khác. Vì thế 1. Manusmruti chi dahan bhumi Cảnh, tức là hỏa táng cho manusmruti. 2. Phá hủy sự bất khả xâm phạm và 3. Chôn cất đạo Bà la môn.
Truyền Hình Nhân Dân 1M subscribers Nhằm mang đến các bộ phim Việt Nam cũ và hay nhất .Mời bạn đăng kí và đón xem các bộ phim tại đây nhé : https://goo.gl/dQHZWu Category News & Politics
Annai Meenambal Sivaraj - First Scheduled Caste Woman President of Scheduled Caste Federation (SCF)
Edited By Team Ambedkarite Today 20 December
India’s First National Level Scheduled Classes Woman Leader - Annai Meenambal Sivaraj
Dr. Babasaheb Ambedkar’s beloved sister and Women Icon Annai Mennambal
Sivaraj was blessing to the awakened aboriginal people. She was as
blessed with prosperity and august personality as she was. She had been
endowed with knowledge and capability. One of the most famous
personality she was. She is entitled to have a special place in the
history of the struggle of the awakened aboriginal people.
Annai
Meenambal Sivaraj was born to V. G. Vasudevapillai and Meenakshi on
26th December 1904. It is not merely an exaggeration to say that our
Annai’s birth itself was a glory. One of her grand fathers P. M. Madurai
Pillai was a big merchant from Vellore, Tamil Nadu. Madurai Pillai was
her grand father through her mother’s lineage and he was an eminent ship
merchant in Rangoon. Loving able people around him, he had earned a
name as a benefactor. At the same time he possessed such huge money that
could even buy ships of his own. V. G. Vasudevapillai, Annai
Meenambal’s father was the famous among the Adi-Dravida Leaders. And he
was the first elected person to the Corporation of Madras from the
awakened aboriginal people.
It
was historic that Annai Meenambal’s public service has all started from
her first address in 1928 in favour of the Simon Commission. Since the
year 1930, she continued to spread the message of Dr. Babasaheb Ambedkar
in South India. She was fortunate enough to be called by Dr. Babasaheb
Ambedkar himself called her as, “My dear Sister”. It was Annai Meenambal
who rendered the title “PERIYAR” to E.V. Ramasamy a well known leader
of Tamil Nadu. Her public service was as active till the year of 1980.
She died on 30th November 1992.
True,
her fervent labouring towards the people’s advancement had earned a lot
of opportunities to her as the first Scheduled Classes woman to become
member of Madras Corporation and Deputy Mayor of Madras Corporation. She
was an honorary magistrate for Madras Province, the Member of Post-war
Reconstruction committee.
Annai Meenambal had paid her service joining force with Adi-Dravida
leaders who admired her for her service. She initiated the women
audience to actively participated in social uplift of the Scheduled
Classes and they should impart education to their children, improve
their confidence and inculcate in them good moral culture. She advised
women to fight and liberate themselves form untouchability, casteism and
oppression. In spite of this, she was never hesitant to prove her
individuality. There were hundreds of conference and meetings which she
blessed with her Presidentship. Her irrefutable advice that she gave at
the Tirunelveli Adi-Dravidian conference which was convened on 31st
January 1937,
“It is said that a family without unity will perish. For this reason
it must be known that a society, nation or anything else needs the
strength of unity to gain its progress. Although it will take a long
time to do away with this sin of catse consciousness from our country,
all the people of our community must unite together with each other to
prove that we are too human beings”
I dunno how many PERIYARISTS know about her?
She gave the title “PERIYAR” (Great one) to E.V. RAMASWAMY in a
women conference in Madras. But facts like these were covered up and did
not reach the popular discourse. Even I dunno how many of Periyarists
know about it.
Her husband N. Sivaraj was the President of “All India Scheduled
Castes Federation”. AISCF was the first all India political party
exclusively for the Scheduled Classes of India. It was founded by Dr.
Babasaheb Ambedkar in the national convention of the Scheduled Classes
held at Nagpur during 17-20 July 1942. It was presided by Thanthai N.
Sivaraj and he was elected as its first President. When the Republican
Party of India was founded in 1957, he was again elected as its First
President and continued working to establish the party’s organization
until he died in 1964. He served as a Member of Parliament once during
British rule and once after Independence on behalf of the Republican
party from 1957 to 1962.
Annai Meenambal was the First President of ‘All India Scheduled
Castes Women’s Federation’. She presided over the first AISCF Women’s
conference held at Madras, in 1944, which was attended by Dr. Babasaheb
Ambedkar. She also presided over the second AISCF women’s conference
held at Bombay, on May 6th, 1945.
Words of Annai Meenambal:
“I think the year was 1938…we were running an organisation for Tamil
Nadu’s women. A person called Narayaniamma was a professor at Queen
Mary’s College then. She told me, “All important people in Madras
Presidency have special titles…but, E.V.R. alone does not have any such
title. We have to give him some title through our Association.”.. I gave
the suggestion – ‘E.V.R. shows us all the way and is the father of
Rationalism here…He occupies a higher place than any others we can
compare him to, we can give him the title of ‘Periyar’ (the great one)’
And so, we organised a meeting at the Victoria Public Hall that was near
Moore Market then and announced this title formally. E.V.R. was in jail
at the time, after having been arrested during the anti-Hindi
agitation. After the meeting was over, we went to see him in person and
told him the news of having given him the title of ‘Periyar’. He
laughed. From this, we took it that he had accepted the ‘Periyar’
title…” said Meenambal Sivaraj.
“Ambedkar was skilled at cooking. Once, I participated in a meeting
of the Scheduled Caste Federation at Bombay. Returning from the meeting,
we were really hungry…Ambedkar took some of us who had participated in
the meeting to his ‘Rajgriha’ home and served us food with his own
hands. The important thing here is, he had cooked the food himself! When
he came to Chennai, the Chettinad Raja Sir Muthiah Chettiar would ask
him teasingly, “Do you have any dear ones in Chennai?” To which Ambedkar
would reply, “But my sister Meenambal is in Madras.”
I
dare to say here, leaders like Pandit Iyothee Thass, Thatha Rettamalai
Srinivasan, Perunthalaivar M.C. Rajah, Thanthai N. Sivaraj and Annai
Meenambal Sivaraj had been neglected by our own fellows and the Shudra
fellows of Tamil Nadu. I must thankful to Paari Chelian ayya, Gowthama
Meena akka and Srithar anna.
Compiled:
Ambeth,
Dharmapuri,
Tamil Nadu.
Reference:
1. ‘Our Leaders’ by Anbu Ponnoviam, Siddhartha Publications, Chennai.
2. ‘Words of Annai Meenambal’ taken from Paari Chelian article.
Jai bheem..!
[
Get the Top Story that matters from The Ambedkarite Today on your
inbox. Click this link and hit ‘Click to Subscribe’. Follow us on
Facebook Follow us on Twitter ]
Support Our Work!!
If
you enjoyed this article, consider making a donation to help us produce
more like it. The Ambedkarite Today was founded in 2018 to tell the
stories of how government really works for—and how to make it work
better. Help us tell more of the stories that matter from voices that
too often remain unheard. As a nonprofit, we rely on support from
readers like you.
AWAAZ INDIA TV 948K subscribers Dr. Bhau Lokhande on Manusmruti Dahan Din Category Entertainment https://velivada.com/…/25th-december-manusmriti-dahan-diwa…/ 25th December – Manusmriti Dahan Diwas – Real victory of good over evil [Video] Dr. Ambedkar burnt Manusmriti (Book of Inequality) in 1927 12360388_1732399683656466_5818865210685342343_n 553287_10154474180342942_4979089188846338091_n Proper place of manusmriti
Manusmriti burnt by Buddha Mahila Sangha, Hyderabad. manusmriti burnt by Buddha Mahila Sangha, Hyderabad Activists of the Dalit Hakkula Parirakshana Samiti burnt copies of Manusmriti
Activists of the Aboriginal Awakened SC/ST Hakkula Parisakshana Samiti burnt copies of manusmriti
Dr. Ambedkar burnt Manusmriti (Book of Inequality) on 25th December, 1927. Watch this video to understand why he burnt it.
[Video] Dr. Ambedkar burnt Manusmriti (Book of Inequality) in 1927
Read also – 25th December – Manusmruti Dahan (Burning of Manusmruti )
For the whole world of All Aboriginal Awakened Societies including
SC/STs/OBCs/Religious Minorities/non-chitpavan brahmins, it is an
important day as “Manu Smruti Dahan Din”, as it was on this day in 1927
that Manusmruti was publicly burned by Dr. Ambedkar, during the
“Maha-Sangharsha” of Mahad Satyagraha, and is an important mile stone in
All Aboriginal Awakened Societies including SC/STs/OBCs/Religious
Minorities/non-chitpavan brahmins struggle against chitpavan brahmanism.
Let us all remember this day with pride and burn manusmriti online till
all the FOREIGNERS from BENE ISRAEL chitpavan brahmins of
Rowdy/Rakshasa Swayam Sevaks (RSS) quit PRABUDDHA BHARAT.
Watch Video – Dr. Ambedkar burnt Manusmriti (Book of Inequality) in 1927
Manuvadi chitpavan brahmins had arranged that Ambedkar does not get a
ground for meeting, but a Muslim gentleman, Mr. Fattekhan, gave his
private land. They had arranged that no supplies of food, water or
anything else could be bought, so everything was brought from outside by
our men. The volunteers had to take a vow of five items:
1. I do not believe on Chaturvarna based on birth.
2. I do not believe in caste distinctions.
3. I believe that untouchability is an anathema on hindutva and I will honestly try my best to completely destroy it.
4. Considering that there is no inequality, I will not follow any
restrictions about food and drink among at least all hinduvites.
5. I believe that untouchables must have equal rights in temples, water sources, schools and other amenities.
Read also – 25th December – Manusmriti Dahan Diwas – Real victory of good over evil
Dr. Ambedkar came from Bombay by boat “Padmavati” via Dasgaon port,
instead of Dharamtar, though it is longer distance, because in the event
of boycott by bus owners, they could walk down five miles to Mahad.
Some people later tried to say that Dr. Ambedkar decided to burn
manusmruti at the eleventh hour, as he had to withdraw the programme of
drinking water from Chavadar Tank under court orders and persuasion by
the Collector. That is not true, because right in front of the pendal of
the meeting a “vedi” was created beforehand to burn manusmruti. Six
people were labouring for two days to prepare it. A pit six inches deep
and one and half foot square was dug in, and filled with sandle wood
pieces. On its four corners, poles were erected, bearing banners on
three sides. Banners said,
1. “manusmruti chi dahan bhumi”, i.e. Crematorium for manusmruti.
2. Destroy Untouchability and
3. Bury the chitpavan brahmanism.
On 25th December, 1927, at 9 p.m., the book of manusmruti was kept on
this and burned at the hands of Bapusahib Sahastrabuddhe and another
five six aboriginal SC/ST awakened sadhus.
At the meeting there was Babasahib’s historical speech. The main points of speech:
We have to understand why we are prevented from drinking water from
this tank. He explained Chaturvarna ( chitpavan brahmins as 1st rate
athmas(souls0, kshatrias, vysias, shurdas as 2nd, 3rd,4th rate souls and
the aboriginal ati shudras the SC/STs having no souls so that all sorts
of atrocities could ne committed on them. But the Buddha never believed
in any soul. he said all are equal.Hence we were Buddhists, are
Buddhists and will cintinue to be Buddhists.), and declared that our
struggle is to destroy the fetters of Chaturvarna, this was the starting
point of the struggle for equality. He compared that meeting with the
meeting of 24th Jan. 1789, when Loui XVI of France had called a meeting
of French peoples representatives. This meeting killed king and queen,
harassed and massacred the upper classes, remaining were banished,
property of the rich was confiscated, and it started a fifteen year long
civil war. People have not grasped the importance of this Revolution.
This Revolution was the beginning of the prosperity of not only France
but whole of Europe and has revolutionized the whole World. He explained
French Revolution in detail. He then explained that our aim is not only
to remove untouchabilty but to destroy chaturvarna, as the root cause
lies there. He explained how Patricians deceived Plebeians in the name
of religion. The root of untouchabilty lies in prohibition of
inter-caste marriages, that we have to break, he thundered. He appealed
to higher varnas to let this “Social Revolution” take place peacefully,
discard the sastras, and accept the principle of justice, and he assured
them peace from our side. Four resolutions were passed and a
Declaration of Equality was pronounced. After this manusmruti was burned
as mentioned above.
There was a strong reaction in chitpavan
brahmanical press, Babasahib was called “Bheemaasura” by one paper. Dr.
Ambedkar justified the burning of manusmruti in various articles. He
ridiculed those people that they have not read the manusmruti, and
declared that we will never accept it. For those who say it is an
outdated booklet so why give importance to it, he invited attention to
atrocities on SC/STs and said, these are because hindutvaites are
following this book. And further asked, if it is outdated, how does it
matter to you if somebody burns it. For those who enquire, what is
achieved by SC/STs by burning it, he retorted, what M. Gandhi achieved
by burning foreign clothes, what was achieved by burning
“Dnyana-prakash” which published about marriage of Khan-Malini, what was
achieved by those who burned Miss Mayo’s book “Mother India” in New
York, what was achieved by boycotting Simon Commission formed to frame
political reforms? These were the forms of registering the protests, so
was ours against manusmruti.
He further declared, that if
unfortunately, this burning of Manusmruti does not result in destruction
of “chitpavan brahmanya”, we will have to either burn the “chitpavan
brahmanya-grast” people (i.e. affected by chitpavan brahmanism), or
renounce hindutva.
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.
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
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
oftheir beloved teacher.
an expert who identifies experts influenced by Expert and Infulencer Sashikanth Chandrasekharan
of
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
Political
Science-Techno-Politico-Socio Transformation and Economic Emancipation
Movement (TPSTEEM). Struggle hard to see that all fraud EVMs are
replaced by paper ballots by Start using Internet of things by creating
Websites,blogs. Make the best use of facebook, twitter etc., to
propagate TPSTEEMthru FOA1TRPUVF.
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
is the most Positive Energy of informative and research oriented site propagating the teachings of the Awakened One with Awareness the Buddha and on Techno-Politico-Socio
Transformation and Economic Emancipation Movement followed by millions
of people all over the world in 112 Classical languages.
Rendering exact translation as a lesson of this
University in one’s mother tongue to this Google Translation and
propagation entitles to become a Stream Enterer (Sottapanna) and to attain Eternal Bliss as a Final Goal
KUSHINARA NIBBANA BHUMI PAGODA -PATH TO ATTAIN PEACE and ETERNAL BLISS AS FINAL GOAL
Let us Do good. Purify mind -
‘The gift of Dhamma excels all other gifts – sabba danam dhamma
danam jinati’ at 668, 5A main Road, 8th Cross, HAL 3rd Stage, Bangalore-
Magadhi Karnataka State -PRABUDDHA BHARAT
through http://sarvajan.ambedkar.org
runs
Analytic Insight Net - FREE Online Tipiṭaka Law Research & Practice University in 111 CLASSICAL LANGUAGES
VOICE of ALL ABORIGINAL AWAKENED SOCIETIES (VoAAAS) for Sarvajan
Hithaya Sarvajan Sukhaya i.e for the welfare, happiness and Peace for
all societies and to attain Eternal Peace as Final Goal
Capturing the Master Key
Babasaheb
Dr B.R Ambedkar has said that “political power is the master key using
which you can open all the doors of your progress and self respect”.
If Foreigners from Bene Israel chitpavan brahmins of Rowdy/Rakshasa Swayam
Sevaks (RSS) can call this as manusmriti manuvad hindutva land why can
not we declare this land as PRABUDDHA BHARAT for the benefit of All
Aboriginal Societies ?
As we were Buddhists, are Buddhists and continue to be Buddhists.
99.9%
All Aboriginal Awakened Societies will force the chitpavan brahmins to
quit PRABUDDHA BHARAT with Ballot Papers to save Universal Adult
Franchise, Liberty, Equality, Fraternity for the welfare, happiness,
Peace as enshrined in our Marvelous Modern Constitution and for them to attain Eternal Bliss as Final Goal.
25th December – Manusmriti Dahan Diwas – Real victory of good over evil
From the album ‘Christmas’ (Deluxe Special Edition) Stream or Download: http://wbr.ec/christmas
Tracklist: 0:00 - It’s Beginning To Look A Lot Like Christmas 3:26 - Santa Claus Is Coming To Town 6:18 - Jingle Bells (feat. The Puppini Sisters) 9:00 - White Christmas (Duet With Shania Twain) 12:39 - All I Want For Christmas Is You 15:32 - Holly Jolly Christmas 17:34 - Santa Baby 21:28 - Have Yourself A Merry Little Christmas 25:19 - Christmas (Baby Please Come Home) 28:29 - Silent Night 32:20 - Blue Christmas 36:03 - Cold December Night 39:25 - I’ll Be Home For Christmas 43:54 - Ave Maria 47:55 - Mis Deseos/Feliz Navidad (Duet With Thalia) 52:20 - The Christmas Song 56:40 - Winter Wonderland 59:10 - Frosty The Snowman (feat. The Puppini Sisters) 1:01:54 - Silver Bells (feat. Naturally 7)
Michael Bublé - 2017 Yule Log (Full Deluxe Special Edition Christmas Album) [4K HD]
Michael Buble Christmas Songs Christmas Music Fireplace best christmas songs christmas carols holiday music christmas playlist holiday songs Christmas Special 2019 Category Music Music in this video Learn more Listen ad-free with YouTube Premium Song Christmas (Full Deluxe Special Edition Yule Log) [4K HD] Artist Michael Bublé Licensed to YouTube by
LatinAutor - UMPG, LatinAutor, UMPI, ASCAP, UNIAO BRASILEIRA DE
EDITORAS DE MUSICA - UBEM, ABKCO Music, Inc., UMPG Publishing, BMG
Rights Management, and 10 Music Rights Societies I-108) I-Classical isiXhosa-IsiXhosa StudioXhosa,
פיקס פון 054-9490940 120 subscribers נעלי led זוהרות מהממות הלהיט הכי חם בעולם עכשיו בישראל רק ₪160.00 רק עכשיו ורק לגולשי הפייסבוק חמישה דגמים לבחירה לקנייה כנסו לחנות האינטרנט שלנו http://fixphones.coi.co.il/%D7%A0%D7%… ***לשאלות והזמנות 054-9490940 פיקס פון - שירות הלקוחות*** הזמינו עוד היום והמוצר בדרך אליכם!!! Category Entertainment קלאסישע יידיש- קלאסישע ייִדיש
גוט נייַעס פון Free אָנליין ניבאַנאַ טריינינג פֿון KUSHINARA NIBBANA BHUMI PAGODA-PATH צו דערגרייכן אייביק בליס ווי לעצט ציל
אַנאַליטיש ינסיגהט נעץ - פריי אָנליין טיפּיאַקאַ לאַוו פאָרשונג &
פּראַקטיס אוניווערסיטעט אין 111 קלאַסיש שפּראַכן אין די ווערטער פון
בודדהאַ דורך http://sarvajan.ambedkar.org
אַ מיינונג
אַנריפאַלד דורך די ווייגעריז פון מאַזל, פון טרויער באפרייט, פון
דעפילעמענץ קלענזד, פון פריי באפרייט - דאָס איז די גרעסטע ברכה.
וויסן פון די טייכן אין קלעפס און אין קרעוואַסיז: יענע אין קליין
טשאַנאַלז לויפן ראַשיק, די גרויס לויפן שטיל. וועלכער ס ‘נישט פול מאכט
ראַש. וואָס איז פול איז שטיל.
איר זענט אַ סיקער. דילייטינג די מאַסטערי פון דיין הענט און דיין פֿיס, פון דיין ווערטער און דיין געדאנקען.
זען זיי, פלאַונטערינג אין זייער געפיל פון מייַן, ווי פיש אין די
פּאַדאַלז פון אַ פאַרדאַרט טייַך - און, זע דעם, לעבן מיט קיין מייַן,
נישט פאָרמירן אַטאַטשמאַנט פֿאַר שטאַטן פון שיין.
אזוי ווי איך בין. דאָס זייַנען מיר אויך. ‘ציען די פּאַראַלעל צו זיך, ניט טייטן אדער באַקומען אנדערע צו טייטן.
צו געניסן פון געזונט, צו ברענגען אמת גליק צו משפּחה, צו ברענגען
שלום צו אַלע, מען דאַרף ערשטער דיסציפּלין און קאָנטראָלירן אייגענע
מיינונג. אויב אַ מענטש קען קאָנטראָלירן זיין מיינונג, ער קען געפֿינען די
וועג צו אַווייקמאַנט מיט וויסיקייַט, און אַלע חכמה און מייַלע וועט
געוויינטלעך קומען צו אים.
אַלע פאַלש-טאן ערייזאַז ווייַל פון גייַסט. קען די קאַליע טאן בלייבן אויב מיינונג איז פארוואנדלען
וואָס מיר זענען הייַנט קומט פון אונדזער געדאנקען פון נעכטן, און אונדזער
איצטיקן געדאנקען בויען אונדזער לעבן פון מאָרגן: אונדזער לעבן איז דער
שאַפונג פון אונדזער מיינונג.
טראַנססענדענטאַל סייכל ריסעס ווען די אינטעלעקטואַל מיינונג ריטשאַז
זייַן שיעור און אויב די טינגז זאָל זיין איינגעזען אין זייער אמת און
יקערדיק נאַטור, זיין פּראַסעסאַז פון טראכטן מוזן זיין טראַנסגענדערד דורך
אַ אַפּעלירן צו עטלעכע העכער פיייקייט פון קאָגניטיאָן.
איך וועל נישט קוקן אין דעם צוועק פון אַ צוועק פֿאַר געפֿונען שולד: אַ טריינינג צו זיין באמערקט.
די פונדרויסנדיק וועלט איז בלויז אַ מאַניפעסטאַטיאָן פון די
אַקטיוויטעטן פון דער מיינונג זיך, און דער מיינונג גראַספּס עס ווי אַ
פונדרויסנדיק וועלט, פשוט ווייַל פון איר מידע פון דיסקרימינאַציע און
פאַלש ריזאַנינג. דער תלמיד דאַרף באַקומען די מידע צו קוקן אויף טינגז אַפ
אַנ עמעס.
טראַנססענדענטאַל סייכל ריסעס ווען די אינטעלעקטואַל מיינונג ריטשאַז
זייַן שיעור און אויב די טינגז זאָל זיין איינגעזען אין זייער אמת און
יקערדיק נאַטור, זיין פּראַסעסאַז פון טראכטן מוזן זיין טראַנסגענדערד דורך
אַ אַפּעלירן צו עטלעכע העכער פיייקייט פון קאָגניטיאָן.
איך וועל נישט קוקן אין דעם צוועק פון אַ צוועק פֿאַר געפֿונען שולד: אַ טריינינג צו זיין באמערקט.
די פונדרויסנדיק וועלט איז בלויז אַ מאַניפעסטאַטיאָן פון די
אַקטיוויטעטן פון דער מיינונג זיך, און דער מיינונג גראַספּס עס ווי אַ
פונדרויסנדיק וועלט, פשוט ווייַל פון איר מידע פון דיסקרימינאַציע און
פאַלש ריזאַנינג. דער תלמיד דאַרף באַקומען די מידע צו קוקן אויף טינגז אַפ
אַנ עמעס.
דער אַווייקאַנד איינער מיט וויסיקייַט איינער, ינטענדינג אויף
דזשהאַנאַ, זאָל געפֿינען פרייד אין די וואַלד, זאָל פיר דזשהאַנאַ ביי די
פֿיס פון אַ בוים און דערגרייכן זיין צופֿרידנקייט.
טויזנטער
פון ליכט קענען זיין לייטאַנד פון אַ איין ליכט, און די לעבן פון די ליכט
וועט נישט זיין פאַרקירצט. גליק קיינמאָל דיקריסאַז דורך זייַענדיק שערד.
דאָס איז אין דער נאַטור פון טינגז פרייד פון אַ מענטש פריי פון כאַראָט.
שטעלן דיין האַרץ צו טאָן גוט. טאָן דאָס איבער און איבער ווידער, און איר וועט זיין אָנגעפילט מיט פרייד.
דו זאלסט נישט וואוינען אין דער פאַרגאַנגענהייט, נישט חלום פון דער
צוקונפֿט, קאַנסאַנטרייט די מיינונג אויף די פאָרשטעלן מאָמענט. זען אויך:
10 עצות צו אָנהייבן לעבעדיק אין דעם געשאַנק
זאָל אַ מענטש
טאָן גוט, לאָזן אים טאָן דאָס ווידער און ווידער. זאל ער געפֿינען
פאַרגעניגן אין עס, ווייַל בליספאַל איז די אַקיומיאַליישאַן פון גוטע.
דער אמת בעל הער לעבט אין אמת, אין גוטסקייט און צאַמונג, ניט-גוואַלד, מאַדעריישאַן און ריינקייַט.
באַליידיקן קיין וואָרט אדער אַקט. עסן מיט מאַדעריישאַן. לעבן אין
דיין האַרץ. זוכן דעם העכסטן באוווסטזיין. האר זיך לויט די געזעץ. דאָס איז
די פּשוט לערנען פון די אַווייקאַנד.
לעבן איז ווי דער האַרפּ
שטריקל, אויב עס איז סטראַנג צו ענג עס וועט נישט שפּילן, אויב עס איז אויך
פרייַ עס כאַנגז, די שפּאַנונג וואָס טראגט די שיין געזונט ליגט אין דער
מיטן.
דו זאלסט נישט גלויבן אין עפּעס פשוט ווייַל איר האָט געהערט
עס. דו זאלסט נישט גלויבן אין עפּעס פשוט ווייַל עס איז גערעדט און רומערד
דורך פילע. דו זאלסט נישט גלויבן אין עפּעס פשוט ווייַל עס איז געפֿונען
געשריבן אין דיין רעליגיעז ביכער. דו זאלסט נישט גלויבן אין עפּעס בלויז
אויף די אויטאָריטעט פון דיין לערערס און זקנים. צי ניט גלויבן אין
טראדיציעס ווייַל זיי האָבן שוין קאָלנער פֿאַר פילע דורות. אָבער נאָך
אָבסערוואַציע און אַנאַליסיס, ווען איר געפֿינען אַז עפּעס שטימען מיט
סיבה און איז קאַנדוסיוו צו די גוטע און נוץ פון איין און אַלע, דאַן
אָננעמען עס און לעבן עס
פּונקט ווי אוצרות זענען אַנטדעקן פון דער
ערד, אַזוי די מעלות איז ארויס פון גוטע מעשים, און די חכמה איז ארויס פון
אַ ריין און פרידלעך מיינונג. צו גיין בעשאָלעם דורך די מייז פון מענטשלעך
לעבן, איינער דאַרף די ליכט פון חכמה און די גיידאַנס פון מייַלע.
ביידע, איצט און איצט, עס איז בלויז צאָרעס וואָס איך דיסקרייבז און די ופהער פון צאָרעס.
דער, וואָס קען צאַמען זײַן גרימצארן, גלייך ווי עס אנטפלעקט זיך, ווי
אַ מאָמענטאַל אַנטידאָט, וועט קאָנטראָלירן די גיפט פון די שלאַנג אַז
אַזוי געשווינד ספּרעדז.
זאל אַלע וואָס האָבן לעבן ווערן איבערגעגעבן פון צאָרעס.
עס איז גרינג צו זען די חסרונות פון אנדערע, אָבער שווער צו זען די
אייגענע חסרונות. איינער ווייַזן די חסרונות פון אנדערע ווי פּסוילעס
ווינטעד אין די ווינט, אָבער איינער קאַנסילז די אייגענע חסרונות ווי אַ
כיטרע גאַמבלער קאַנסילז זיין ביינדלעך.
בודאַ ציטירט אויף מורא
יענע אַטאַטשט צו דעם געדאנק ‘איך בין’ און צו מיינונגען אַרומוואַנדערן די וועלט אַפענדינג מענטשן.
איר זוכט פֿאַר דיין נאַטור צו געפֿינען אַ בודאַ. באָדהידהאַרמאַ
קיינער קען צווינגען אונדז צו יבערמאַכן אונדזער מחשבות, ניט אפילו
בודאַ. מיר מוזן טאָן דאָס וואַלאַנטעראַלי. דעריבער בודאַ סטייטיד, ‘איר
זענט דיין אייגן בעל’. Dalai Lama
די קאָליר פון די בערג איז דער גוף פון בודאַ; די געזונט פון פליסנדיק וואַסער איז זיין גרויס רעדע. דאָגע בודאַ און אַלע סענטיענט ביינגז זענען גאָרנישט אָבער אויסדרוקן פון די מיינונג. עס איז גאָרנישט אַנדערש. Huang Po
צו דערוועקן פּלוצלינג צו די פאַקט אַז דיין אייגענע מיינונג איז דער
בודאַ, אַז עס איז גאָרנישט צו דערגרייכן אָדער אַ איין קאַמף צו דורכפירן.
דאָס איז די העכסטע וועג. Huang Po
די ווערטער פון בודאַ פאָרשלאָגן דעם אמת: האַס קיינמאָל סיסיז דורך האַס אָבער דורך ליבע אַליין איז געהיילט. דזשאַק קאָרנפילד
Awọn iroyin to dara lati Ikẹkọ NIBBANA Ọfẹ lori Ayelujara lati KUSHINARA NIBBANA BHUMI PAGODA -PATH SI ATTAIN BL BLSS LATI FINAL GOAL
Apapọ Itupalẹ Itankale - Iwadi Iṣeduro Ọfẹ lori Ayelujara ati Ikẹkọ ti
Onise Iṣẹ ni 111 Awọn ede LANLAGLADA ni Awọn ọrọ ti ara BUDDHA nipasẹ http://sarvajan.ambedkar.org
Irora jẹ Ẹbun Dipo ti yago fun o, Kọ ẹkọ lati gba esin. Laisi irora, ko si idagba
bẹrẹ akoko o ko yan lati gba omiiran eniyan tabi iṣẹlẹ lati ṣakoso awọn ẹdun rẹ
A ko le ṣe gba Alaafia ninu aye ode titi ao fi ni Alafia pelu àwa fúnra wa
Awọn adarọ-ọrọ Buddha 150 Ti Yoo jẹ ki O Wiser (Sare) pẹlu ikini Vegan Chirstmas
Ko si iberu fun ọkan ti ọkan inu rẹ ko ni pẹlu awọn ifẹ.
Sise igbala tirẹ. Maṣe dale awọn miiran.
Ti ohunkohun ba tọ lati ṣe, ṣe pẹlu gbogbo ọkan rẹ. Buddha
A ko pe ọkunrin ni ọlọgbọn nitori o sọrọ ati tun sọ lẹẹkansi; ṣugbọn ti
o ba jẹ alaafia, ifẹ ati alaibẹru lẹhinna o wa ni ododo ni a pe ni
ọlọgbọn.
Maṣe wa ibi-mimọ ninu ẹnikẹni ayafi ara rẹ.
Ko si
ẹnikan ti o gba wa laye ṣugbọn awọn ara wa. Ko si ọkan le ati pe ko si
ọkan le. Àwa fúnra wa gbọ́dọ̀ máa rin ipa ọ̀nà náà.
Lati gbe igbe aye aiṣedeede nikan, ẹnikan ko gbọdọ ka nkankan bi ẹni tirẹ ni aarin ọpọ yanturu.
Gbogbo ohun ti a jẹ ni abajade ti ohun ti a ti ro.
Ti a ba kuna lati wo awọn elomiran nigbati wọn nilo iranlọwọ, tani yoo ṣe itọju wa?
Ẹnikan ti o ṣiṣẹ lori otitọ ni idunnu ni agbaye yii ati ni ikọja.
Awọn agbasọ Buddha dara julọ
Fifun, paapaa ti o ba ni diẹ diẹ.
Paapaa iku ko yẹ ki o bẹru nipasẹ ẹniti o ti lo ọgbọn.
Awọn iṣan omi igigirisẹ; fletcher taara ọfà; Awọn gbẹnagbẹna rọ igi; ọlọgbọn titunto si ara wọn.
Lọ silẹ nipasẹ sisọnu ni ikoko omi ti o kun. Bakanna, ọlọgbọn naa, ṣajọ diẹ ni diẹ, o kun ararẹ pẹlu ohun rere.
Ẹbun ti o tobi julọ ni lati fun awọn eniyan ni ijidide rẹ pẹlu imọ, lati pin. O ni lati jẹ nla julọ.
Ti o ba mọ ohun ti Mo mọ nipa agbara fifun, iwọ kii yoo jẹ ki ounjẹ kan kọja kọja laisi pinpin ni ọna kan.
Ipinle ijiya jẹ asomọ.
Fi ipalọlọ fi ibinu binu ọkunrin naa. Sile fi oju rere gba okunrin
olokun naa. Sile fi ibanujẹ han pẹlu ilawo. Sile opuro pẹlu otitọ.
Awọn eniyan ti o ni awọn ero kan nyọ ara wọn lẹnu.
Paapaa bi apata ti o nipọn ti nfuufu nipa afẹfẹ, bẹẹ ni awọn ọlọgbọn ko ni iyin nipasẹ iyin tabi ibawi.
Iwọ tikararẹ gbọdọ sa ipa. Awọn Buddha ṣalaye ọna nikan.
Ko si ohun ti o le pa ọ lara pupọ bi awọn ero tirẹ ko ṣe aabo.
Ṣe àṣaro… ma ṣe da duro, ki o ma ba banujẹ nigbamii.
O dara julọ ju ẹgbẹrun awọn ọrọ ṣofo, jẹ ọrọ kan ti o mu alaafia wá.
Imọye jẹ igi inu ti awọn ọrọ ti a sọ daradara.
Idawọ duro lati ṣe buburu, gbigbin ohun ti o dara, mimọ mimọ: eyi ni ẹkọ ti Buddha.
Ṣe igbadun ninu iṣaro ati iṣojukọ. Ṣajọ ara rẹ, dun. O wa oluwadi.
Fi imurasinu ṣe loni ohun ti o gbọdọ ṣee. Talo mọ? Ọla, iku de.
Ohun ti o jẹ jẹ ohun ti o ti jẹ. Ohun ti iwọ yoo jẹ ni ohun ti o nṣe bayi.
Ti o ba gbero lati sọ nigbagbogbo beere lọwọ ararẹ, o jẹ otitọ, o jẹ dandan, o jẹ oninrere.
Ti o ko ba ri ẹnikan lati ṣe atilẹyin fun ọ lori ipa ti ẹmi, rin nikan.
Apakan 2. Buddha Quotes Pe NI… Awọn agbasọ ọrọ Buddha Inspirational
Duro, da duro. Ko sọ. Otitọ ti o ga julọ ko paapaa lati ronu.
A jẹ ohun ti a ro. Gbogbo ohun ti a dide pẹlu awọn ero wa. Pẹlu awọn ero wa, a ṣe agbaye.
Gẹgẹ bi okun nla ti ni itọwo kan, itọwo iyọ, nitorinaa ẹkọ yii ati ibawi ni o ni itọwo kan, itọwo igbala.
Awọn ọkan ninu ẹniti ko to gun wa ni ifẹkufẹ ati pupọjù ti
perpetuate di; bawo ni o ṣe le orin ti o ji Ikankan kan, ko si, ati ti
iye ailopin.
Ifarada jẹ ọkan ninu awọn ibawi ti o nira julọ, ṣugbọn o jẹ fun ẹniti o farada pe iṣẹgun ikẹhin de.
Oru ni ọsan si ẹniti o ji; maili gun si ẹniti o rẹni; ọjọ́ gigun si awọn aṣiwere ti ko mọ ofin otitọ.
Eyikeyi iyebiye ti o wa ni awọn ọrun ti ọrun, ko si ohun ti o ṣe afiwe si ọkan ti o ji.
Ọpọlọ wa ni apẹrẹ; a di ohun ti a ro. Ayọ tẹle atẹle ironu funfun bi ojiji ti ko fi silẹ.
Bii ododo ti o dara, ti o lẹwa lati wo ṣugbọn laisi turari, awọn
ọrọ didan ko ni eso ninu ọkunrin ti ko ṣe ni ibamu pẹlu wọn.
Awọn ijinlẹ wa ti ayeraye jẹ ohun ti o niyelori bi ti awọn eyiti eyiti
adiye kan ti ko fọ ọna rẹ nipasẹ ikarahun rẹ le dagba ti aye ita.
Imọye ti o dagbasoke ati ti a fi sinu iṣe jẹ pataki ju imọran ti o wa nikan bi imọran.
Biotilẹjẹpe ọpọlọpọ awọn ọrọ mimọ ti o ka, sibẹsibẹ ọpọlọpọ ti o sọ, kini anfani wo ni yoo ṣe ti o ko ba ṣe lori wọn?
Idarudapọ jẹ atorunwa ninu gbogbo nkan ti kojọpọ. Sa ipa pẹlu aisimi. Awọn ọrọ Buddha Kukuru
Asomọ yori si ijiya.
Ṣe gbogbo ẹda ni awọn ọkàn inu.
Emi ni iyanu.
A jug kun fun ju. Gbogbo eniyan ni onkọwe ti ilera tabi aisan. Ahọn bi ọbẹ didasilẹ… Pa ni laisi yiya ẹjẹ. Ọna naa ko si ni ọrun. Ọna wa ni ọkan ninu.
Apakan 3. Buddha Quotes About Life, Ebi Ati Ore
Gbe gbogbo iṣe ni kikun, bi ẹni pe o jẹ ẹni ikẹhin rẹ. A maa nṣe inunibini si siwaju sii nipasẹ awọn eniyan buburu ju ti awọn ti o dara lọ fẹran rẹ. Ko si ohunkan wa patapata nikan; ohun gbogbo wa ni ibatan si ohun gbogbo miiran. Wiwe tabi aimọkan gbarale ara ẹni. Ko si ẹnikan ti o le sọ omiiran di mimọ. Lati ṣe atilẹyin iya ati baba, lati fẹran iyawo ati ọmọ ati lati ni igbesi aye ti o rọrun; yi ni o dara orire. Akoko kan le yipada ni ọjọ kan, ọjọ kan le yi igbesi aye kan ati igbesi aye kan le yi aye pada. Arabinrin ti o mọ ṣiṣan igbesi aye, ti ko ni ara tabi yiya tabi ko yiya, ko nilo atunse tabi tunṣe.
Irẹtan ati ọrẹ buburu diẹ sii ni lati bẹru ju ẹranko igbẹ lọ;
ẹranko igbẹ le ba ara rẹ jẹ, ṣugbọn ọrẹ buburu yoo pa ẹmi rẹ lara. Eyikeyi awọn ọrọ ti a sọ yẹ ki o yan pẹlu abojuto fun eniyan yoo gbọ wọn yoo ni agba nipasẹ wọn fun rere tabi aisan. Lati wa ni aisun jẹ ọna kukuru si iku ati lati ni agara jẹ ọna igbesi aye; aṣiwere ni aṣiwere, awọn ọlọgbọn aisimi. Ti oluwadii ko ba ri alabagbepo ti o dara julọ tabi dogba, jẹ ki wọn pinnu opin ọna nikan. Ti a ba le rii iṣẹ iyanu ti ododo ododo kan kedere, gbogbo igbesi aye wa yoo yipada.
Buddha Quotes Lori Love Ati Oore
Ife t’o bi lati inu oye. Ṣe iyipada ifẹ ailopin si gbogbo agbaye. Iwọ, funrararẹ, bi ẹnikẹni ti o wa ninu gbogbo agbaye, tọ si ifẹ ati ifẹ rẹ. Olopa dabi ifẹ, ikanju mejeeji ti awọn idaduro ati awọn abanidije. Ifẹ jẹ ẹbun ti ọkan ti inu julọ si ẹlomiran ki mejeeji le jẹ odidi. Jẹ ki awọn ero didan-fun gbogbo ohun-gbogbo jẹ tirẹ.
A yoo dagbasoke ati gbin ominira ti okan nipa iṣeun-ifẹ, jẹ ki o jẹ
ọkọ wa, ṣe o jẹ ipilẹ wa, da duro, ṣiṣe awọn ara wa ninu rẹ, ati pe o
pe ni pipe. Ikorira ko ni pari nipasẹ ikorira nigbakugba. Irira pari ni ifẹ. Eyi jẹ ofin ti ko ṣe alaye. Ẹniti o fẹran eniyan 50 ni awọn ijiya 50; ẹniti o ba ni ife ẹnikan ko ni ijiya. Inurere yẹ ki o di ọna igbesi aye ti ara, kii ṣe iyatọ. Ọrọ nikan ti o nifẹ si ni sisọ, ọrọ ti o gba itara. Ọrọ sisọ, nigbati ko ba mu ibi wá fun awọn ẹlomiran, ohun igbadun ni. A ko pe eniyan ni ọlọla ti o ṣe ipalara awọn ẹda alãye. Nipa ipalara ko jẹ eeyan eeyan ni a pe ni ọlọla. Ni kiko jinna ati oye, ni ikẹkọ daradara ati lilo awọn ọrọ ti a sọ daradara: eyi ni o dara orire.
Gẹgẹ bi iya yoo ṣe aabo ọmọ rẹ nikan pẹlu igbesi aye rẹ, paapaa
nitorinaa jẹ ki ẹnikan ṣe agbega ifẹ alailopin si gbogbo awọn ẹda. Ninu ẹniti ko ni aanu fun awọn ẹda alãye: mọ ọ bi apanirun.
Jẹ ki a dide ki a dupẹ, nitori ti a ko ba kọ ẹkọ pupọ loni, o kere
ju, a kọ ẹkọ diẹ, ati pe ti a ko kọ ẹkọ diẹ, o kere ju a ko ṣaisan, ati
ti a ba ni aisan , o kere ju a ko ku; nitorinaa, ẹ jẹ ki gbogbo wa dupe.
Buddha Quotes On minding Ati Titunto si ara rẹ O si ni agbara ti o ro pe o ni agbara. Tẹ lati tweet
O jẹ ẹmi eniyan, kii ṣe ọta rẹ tabi ọta, ti o tọ fun u si awọn ọna ibi.
Ṣe igbadun ninu akiyesi! Ṣọra awọn ero rẹ daradara!
Ohun gbogbo ti da lori okan, ti mu nipasẹ ọpọlọ, ti wa ni asa
nipasẹ lokan. Ti o ba sọrọ ati ṣiṣẹ pẹlu ẹmi ti a ti sọ dibajẹ, ijiya
yoo tẹle ọ, bi awọn kẹkẹ ti akọmalu ṣe tẹle ipasẹ akọmalu.
Ko si ohun ti o jẹ alaigbọran bi ẹmi aibikita, ati pe ko si ohun ti o gbọran si gẹgẹ bi ọkan ti o ni ibawi.
Ọkàn ti ko ṣe lilu nipasẹ awọn irisi ti ọrọ itusilẹ, lati inu
ibanujẹ ti o ni ominira, lati awọn ibajẹ ti a sọ di mimọ, lati ibẹru ti o
ni ominira - eyi ni ibukun ti o tobi julọ.
Mọ lati awọn odo
ni awọn idalẹnu ati ni awọn ohun elo: awọn ti o wa ni awọn ikanni kekere
nṣan lairi, ṣiṣan nla naa dakẹ. Ohunkohun ti ko ba kun fun ariwo.
Ohunkohun ti kun jẹ idakẹjẹ.
O wa oluwadi. Inudidun ni agbara awọn ọwọ rẹ ati awọn ẹsẹ rẹ, ti awọn ọrọ rẹ ati awọn ero rẹ.
Wo wọn, fọn kiri ni imọran ti mi, bi ẹja ninu awọn igigirisẹ ti
iṣan omi ti o gbẹ - ati pe, ti o rii eyi, gbe pẹlu ko si nkan ti emi, ko
ni asomọ fun awọn ipinlẹ ti di.
‘Bi emi ti ri, bẹẹ ni awọn wọnyi. Bi awọn wọnyi ṣe ri, emi ni Emi. ‘
Gbogbo awọn iriri ni iṣaaju nipasẹ lokan, nini inu bi oluwa wọn, ti o da nipasẹ ọkan.
Lati gbadun ilera to dara, lati mu idunnu tootọ wa si ẹbi ẹnikan,
lati mu alafia wa si gbogbo eniyan, ọkan gbọdọ kọkọ kọkọ ki o ṣakoso
iṣakoso ọkan ti ara rẹ. Ti ọkunrin kan ba le ṣakoso ọkan rẹ, o le wa ọna
lati Awari pẹlu Akiyesi, ati gbogbo ọgbọn ati iwa-rere yoo tọ si ni ti
ara rẹ.
Gbogbo aiṣe-aṣiṣe ṣe dide nitori ẹmi. Ti okan ba yipada le aṣiṣe-aṣiṣe o wa?
Ohun ti a jẹ loni wa lati awọn ero wa ti lana, ati awọn ero wa lọwọlọwọ
kọ igbesi aye wa ti ọla: Igbesi aye wa ni ẹda ti okan wa.
Ẹniti o ti ṣẹgun ara rẹ jẹ akọni ti o tobi pupọ ju ẹniti o ti ṣẹgun ẹgbẹrun kan ẹgbẹrun ọkunrin lọ.
Imọye ti transcendental ga soke nigbati ẹmi ọgbọn ba de opin rẹ ati
ti ohun ba ni lati rii daju ni otitọ ati iseda aye to ṣe pataki, awọn
ilana ironu rẹ gbọdọ ni nipasẹ nipasẹ ẹbẹ si diẹ ninu awọn ẹkọ giga ti
cognition.
Emi kii yoo wo idi ekan ti ẹnikan lori wiwa ẹbi: ikẹkọ lati ṣe akiyesi.
Aye ita jẹ ifihan nikan ti awọn iṣẹ ti inu funrararẹ, ati pe ẹmi
yoo mu u gẹgẹ bi ita ti ita lasan nitori aṣa ti iyasọtọ ati iro-eke.
Ọmọ-ẹhin yẹ ki o wa sinu aṣa ti wiwo ohun ni otitọ.
Mind ṣaju gbogbo awọn ipinlẹ ọpọlọ. Ọkàn ni olórí wọn; gbogbo wọn ni iṣiṣẹ.
Ti o ba jẹ pẹlu ọkan mimọ ti eniyan ba sọrọ tabi ṣe iṣere ni atẹle rẹ bi ojiji ojiji ti ko lọ kuro.
Buddha Quotes On minding Ati Titunto si ara rẹ
O si ni agbara ti o ro pe o ni agbara. O jẹ ẹmi eniyan, kii ṣe ọta rẹ tabi ọta, ti o tọ fun u si awọn ọna ibi. Ṣe igbadun ninu akiyesi! Ṣọra awọn ero rẹ daradara!
Ohun gbogbo ti da lori okan, ti mu nipasẹ ọpọlọ, ti wa ni asa
nipasẹ lokan. Ti o ba sọrọ ati ṣiṣẹ pẹlu ẹmi ti a ti sọ dibajẹ, ijiya
yoo tẹle ọ, bi awọn kẹkẹ ti akọmalu ṣe tẹle ipasẹ akọmalu. Ko si ohun ti o jẹ alaigbọran bi ẹmi aibikita, ati pe ko si ohun ti o gbọran si gẹgẹ bi ọkan ti o ni ibawi.
Ọkàn ti ko ṣe lilu nipasẹ awọn irisi ti ọrọ itusilẹ, lati inu
ibanujẹ ti o ni ominira, lati awọn ibajẹ ti a sọ di mimọ, lati ibẹru ti o
ni ominira - eyi ni ibukun ti o tobi julọ. Mọ lati awọn odo ni
awọn idalẹnu ati ni awọn ohun elo: awọn ti o wa ni awọn ikanni kekere
nṣan lairi, ṣiṣan nla naa dakẹ. Ohunkohun ti ko ba kun fun ariwo.
Ohunkohun ti kun jẹ idakẹjẹ. O wa oluwadi. Inudidun ni agbara awọn ọwọ rẹ ati awọn ẹsẹ rẹ, ti awọn ọrọ rẹ ati awọn ero rẹ.
Wo wọn, fọn kiri ni imọran ti mi, bi ẹja ninu awọn igigirisẹ ti
iṣan omi ti o gbẹ - ati pe, ti o rii eyi, gbe pẹlu ko si nkan ti emi, ko
ni asomọ fun awọn ipinlẹ ti di. ‘Bi emi ti ri, bẹẹ ni awọn wọnyi. Bi awọn wọnyi ṣe ri, emi ni Emi. ‘ Gbogbo awọn iriri ni iṣaaju nipasẹ lokan, nini inu bi oluwa wọn, ti o da nipasẹ ọkan.
Lati gbadun ilera to dara, lati mu idunnu tootọ wa si ẹbi ẹnikan,
lati mu alafia wa si gbogbo eniyan, ọkan gbọdọ kọkọ kọkọ ki o ṣakoso
iṣakoso ọkan ti ara rẹ. Ti ọkunrin kan ba le ṣakoso ọkan rẹ, o le wa ọna
lati Enlightenment, ati gbogbo ọgbọn ati iwa-rere yoo tọ si ni ti ara. Gbogbo aiṣe-aṣiṣe ṣe dide nitori ẹmi. Ti okan ba yipada le aṣiṣe-aṣiṣe o wa?
Ohun ti a jẹ loni wa lati awọn ero wa ti lana, ati awọn ero wa
lọwọlọwọ kọ igbesi aye wa ti ọla: Igbesi aye wa ni ẹda ti okan wa.
Ẹniti o ti ṣẹgun ara rẹ jẹ akọni ti o tobi pupọ ju ẹniti o ti ṣẹgun ẹgbẹrun kan ẹgbẹrun ọkunrin lọ.
Imọye ti transcendental ga soke nigbati ẹmi ọgbọn ba de opin rẹ ati ti
ohun ba ni lati rii daju ni otitọ ati iseda aye to ṣe pataki, awọn ilana
ironu rẹ gbọdọ ni nipasẹ nipasẹ ẹbẹ si diẹ ninu awọn ẹkọ giga ti
cognition.
Emi kii yoo wo idi ekan ti ẹnikan lori wiwa ẹbi: ikẹkọ lati ṣe akiyesi.
Aye ita jẹ ifihan nikan ti awọn iṣẹ ti inu funrararẹ, ati pe ẹmi
yoo mu u gẹgẹ bi ita ti ita lasan nitori aṣa ti iyasọtọ ati iro-eke.
Ọmọ-ẹhin yẹ ki o wa sinu aṣa ti wiwo ohun ni otitọ.
Mind ṣaju gbogbo awọn ipinlẹ ọpọlọ. Ọkàn ni olórí wọn; gbogbo wọn ni iṣiṣẹ.
Ti o ba jẹ pẹlu ọkan mimọ ti eniyan ba sọrọ tabi ṣe iṣere ni atẹle rẹ bi ojiji ojiji ti ko lọ kuro.
Awọn agbasọ ọrọ Nipasẹ Buddha Lori Ayọ Ati Ayọ
Ko si ọna si idunnu: idunnu ni ọna naa.
Ayọ wa nigbati iṣẹ ati awọn ọrọ rẹ ba ni anfani si ararẹ ati awọn miiran.
Ẹniti o ji ti o ji pẹlu ọkan ninu imọ, ero lori jhana, yẹ ki o ni
inu didùn ninu igbo, o yẹ ki o ṣe jhana ni ẹsẹ igi, lati ni itẹlọrun
tirẹ.
Ẹgbẹẹgbẹrun awọn abẹla le ni ina lati abẹla kan, ati
igbesi aye abẹla naa kii yoo ni kuru. Ayọ ko dinku nigbagbogbo nipa
pipin.
O wa ninu iseda awọn ohun ti ayọ Daju ninu eniyan ti ko ni ironupiwada.
Ṣeto ọkan rẹ si ṣiṣe rere. Ṣe ni gbogbo igba, ati pe iwọ yoo ni ayọ.
Maṣe gbe inu nkan ti o ti kọja, maṣe ni ala ti ọjọ iwaju, ṣojumọ
okan lori akoko ti isiyi. Wo paapaa: Awọn Imọran 10 lati Bẹrẹ Ngbe ni
Kanyi
O yẹ ki eniyan ṣe rere, jẹ ki o ṣe lẹẹkansi ati lẹẹkansi. Jẹ ki o ni inu-rere ninu rẹ, nitori idunnu ni ikojọpọ ti o dara.
A ṣẹda ati ti ṣatunṣe nipasẹ awọn ero wa. Awọn ti a ṣe apẹrẹ nipasẹ
awọn ero aifọkanbalẹ funni ni ayọ nigbati wọn ba sọrọ tabi iṣe. Ayọ
tẹle wọn bi ojiji ti ko fi wọn silẹ.
CookingWithPlants 191K subscribers
This festive fruit bread trifle is quick and easy to make and is
perfect to make as individual serves so everyone has their own little
bowl of decadence.
Who wants to share their trifle right?
Great to make in advance and serve as a delicious sweet treat at the end of your christmas feast!
★ YOUTUBE SUBSCRIBE HERE: http://bit.ly/CookingWithPlants
I have lost over 50 pounds and reversed heart issues. A plant based
lifestyle has totally changed my life and brought back my health, energy
and vitality! The journey all started when I watched the movie Forks
Over Knives - to get your own copy of this life changing dvd, visit my
affiliate page on Amazon if interested at http://amzn.to/1MgHoDy And I also read The China Study: http://amzn.to/1MgHsDt
All rights reserved. Recipes and content copyright Cooking With Plants - Anja Cass Category Howto & Style Awọn agbasọ ọrọ Nipasẹ Buddha Lori Iṣaro Ati Iwa-ẹmi pẹlu ikini vegan chirstmas
Gẹgẹ bi abẹla kan ko le jo laisi ina, awọn ọkunrin ko le gbe laisi igbesi-aye ẹmí.
Ni wiwo jinna si igbesi aye bi o ti wa ni akoko yii gan, oluṣaro n gbe ni iduroṣinṣin ati ominira.
Iṣaro mu ọgbọn wá; aito ilaja fi oju aimọ silẹ. Mọ daradara ohun ti
o tọ ọ siwaju ati kini o fa ọ duro, ki o yan ọna ti o nyorisi si ọgbọn.
Ohun yòówù tí ajẹ́jiki kan ń bá a nìṣó ní lílé pẹ̀lú ironu àti ṣíṣe àṣàrò lórí iyẹn, iyẹn di ìfẹ́kúfẹ̀ẹ́ sí ìmọ̀ rẹ̀.
Awọn agbasọ ọrọ Nipasẹ Buddha Lori Alaafia, Idariji Ati Gbigba Lọ pẹlu awọn ifẹ keresimesi ti Vietnam
Fi ara rẹ kọni mọ ara rẹ lati ni alafia.
Nitootọ, oluya ti o ni pipa ni isimi ni irọra ni gbogbo ọna; ko si
ironu ori ti faramọ ẹni ti awọn ina rẹ ti tutu, ti fa idana. Gbogbo awọn
asomọ ni a ti ge, a ti mu okan kuro kuro ninu irora; idakẹjẹ, o sinmi
pẹlu irọra ti o lagbara julọ. Okan ti wa ọna rẹ si alafia.
Ẹniti o joko nikan, ti o sùn nikan, ti o si nrin nikan, ti o jẹ oníkanra
ati ti o tẹ ara rẹ nikan, yoo ni inu didùn ninu didọ igbó.
Maṣe fi nkan ti o fun ọ pada kuro, tabi ma tọ si fun ohun ti a fi fun awọn miiran, ki o má ba yọ idakẹjẹ rẹ.
Awọn ti ko ni ironu ti o binu si nitootọ ri alaafia.
Awọn agbasọ ọrọ Nipasẹ Buddha Lori ọgbọn Ati Awọn iṣe
Awọn aṣiwere ti o mọ pe o jẹ aṣiwère ni ọlọgbọn pupọ julọ.
Ohunkohun ti o ni ẹda ti dide ni iru ti idaduro.
Isokan le ṣe afihan nipasẹ Alakomeji. Isokan funrararẹ ati imọran iṣọkan jẹ tẹlẹ meji.
Kini ihuwasi ti o yẹ fun ọkunrin kan tabi obinrin ni agbedemeji
agbaye yii, nibiti olúkúlùkù ti di ara idoti rẹ? Kini o yẹ ikini ti o yẹ
laarin awọn eniyan bi wọn ti n ran ara wọn kọja ni iṣan omi yii?
Nigbati o ba nwo ara rẹ, o wo lẹhin awọn miiran. Nigbati o ba n wo awọn ẹlomiran, o wo ara rẹ.
Jẹ ki ẹnikẹni ki o ri aṣiṣe pẹlu awọn omiiran; máṣe jẹ ki ẹnikan ki
o wo awọn iṣẹ igbimọ ti awọn ẹlomiran. Ṣugbọn jẹ ki ẹnikan wo awọn iṣe
ti tirẹ, ti a ṣe ati ki o paarẹ.
Olori otitọ ngbe ninu otitọ, ni oore ati idena, ti ko ni iwa-ipa, iwọntunwọnsi, ati mimọ.
Paa ni ọrọ bẹni tabi iṣe. Je pẹlu iwọntunwọnsi. Maa gbe ninu okan
re. Wa oye ti o ga julọ. Titunto si ara rẹ gẹgẹ bi ofin. Eyi ni ẹkọ ti o
rọrun ti ji.
Igbesi-aye dabi okun hapu, ti o ba ni fifun ju o
ko ni dun, ti o ba jẹ alaimuṣinṣin pupọ o duro lori, ẹdọfu ti o mu ohun
lẹwa dara wa ni aarin.
Ma ṣe gbagbọ ninu ohunkohun lasan nitori o
ti gbọ rẹ. Maṣe gbagbọ ninu ohunkohun lasan nitori pe o sọ ati rumo
nipa ọpọlọpọ. Maṣe gbagbọ ninu ohunkohun lasan nitori pe o wa ninu kikọ
sinu awọn iwe ẹsin rẹ. Maṣe gbagbọ ninu ohunkohun lasan lori aṣẹ awọn
olukọ rẹ ati awọn alagba. Maṣe gbagbọ ninu awọn aṣa nitori a ti fi wọn
silẹ fun ọpọlọpọ awọn iran. Ṣugbọn lẹhin akiyesi ati itupalẹ, nigbati o
ba rii pe ohunkohun gba pẹlu idi ati pe o ṣe anfani si rere ati anfani
ti ọkan ati gbogbo, lẹhinna gba o ati gbe laaye
Gẹgẹ bi a ti ṣe
ṣiṣura iṣura lati ilẹ, bẹẹni iwa fihan lati iṣẹ rere, ati ọgbọn han lati
inu mimọ ati alaafia. Lati rin lailewu nipasẹ iruniloju ti igbesi aye
eniyan, ẹnikan nilo ina ti ọgbọn ati itọsọna ti iwa rere.
Awọn ọlọgbọn lo ọrọ pẹlu ero wọn, ṣiṣọn gẹgẹ bi ọkà ni a ti fi ara rẹ gba ayẹpo.
Awọn iwa-rere, bii awọn Muses, ni a rii nigbagbogbo ni awọn ẹgbẹ. Ofin ti o dara ko si ni aibalẹ nikan.
Awọn agbasọ ọrọ Nipa Buddha Lori Kamma Ati Nibbana nkorin ati awọn fidio
Ẹnikan ti o ti jade ninu ọkọ ti Bodhisattva yẹ ki o pinnu pe ‘Emi
yoo yorisi gbogbo awọn ẹda si nirvana, si ilẹ-ara ti nirvana yẹn eyiti o
fi nkankan sile’. Kini ijọba nirvana yii ti ko fi nkankan silẹ lẹhin?
Awọn agbasọ Nipasẹ Buddha Lori Iyipada, Ikuna Ati Ijiya
Ko si ohun ti o wa titi lailai ayafi iyipada.
Ko si ina bi ife, ko si yanyan bi ikorira, ko si idẹsẹ bi aṣiwere, ko si iṣàn bi omira.
Mejeeji iṣaaju ati ni bayi, o jẹ ijiya nikan ni Mo ṣe apejuwe, ati idinku ijiya.
Ẹniti o le dena ibinu rẹ ni kete ti o ba de, bi apakokoro akoko kan
yoo ṣayẹwo iṣojukokoro ejò ti o yarayara tan, - iru Monk kan funni
nihin ati ni ikọja, gẹgẹ bi ejò kan ti n fun awọ ara rẹ ti bajẹ.
Ṣe gbogbo awọn ti o ni iye lati gbala kuro ninu ijiya.
O rọrun lati wo awọn abawọn ti awọn miiran, ṣugbọn o nira lati wo
awọn abawọn tirẹ. Ẹnikan fihan awọn aṣiṣe awọn ẹlomiran gẹgẹ bi iyasọtọ
ti o gbogun ti afẹfẹ, ṣugbọn ẹnikan fi awọn aitọ kọ ti ẹnikan bi
oniṣẹgbọnwin eniyan ti o pa awọn ṣẹ rẹ.
Buddha Quotes Lori Iberu
Awọn ti o somọ pẹlu ironu ‘Emi ni’ ati si awọn iwo lilọ kiri agbaye n binu eniyan.
Ko si ohun ti o bẹru diẹ sii ju aṣa ti iyemeji. Iyemeji ya awọn
eniyan. O jẹ majele ti o ba ibajẹ awọn ọrẹ jẹ ti o si ba awọn ibatan jẹ.
O jẹ elegun ti o binu ati inira; idà ni o pa. Awọn ọkunrin, ti
ongbẹ ngbẹ kiri, nṣiṣẹ bi ehoro ti a pa; jẹ ki nitorina mendicant ṣe iya
jade ongbẹ, nipa ṣiṣepa ifẹkufẹ fun ara rẹ.
Nigbati ẹnikan
ba ni rilara ikorira fun ibi, nigbati ẹnikan ba ni idakẹjẹ, ẹnikan yoo
ni idunnu lati tẹtisi awọn ẹkọ ti o dara; nigbati eniyan ba ni awọn
ikunsinu wọnyi ti o si mọrírì wọn, ọkan jẹ ominira iberu.
Lesekese ti a ba ni ibinu ti a ti dẹkun jija fun otitọ, ati pe a ti bẹrẹ jijẹ fun ara wa.
Buddha Quotes Lori Ibinu Ati owú
Iwọ ko ni jiya fun ibinu rẹ, ibinu rẹ yoo jiya rẹ.
Fi aṣọ ara rẹ bii aṣọ wiwu.
Diẹ ninu awọn ko loye pe a gbọdọ ku, ṣugbọn awọn ti o mọ eyi ba yanju ija.
Gbogbo wọn wariri ni iwa-ipa; gbogbo awọn bẹru iku. Fifi ara rẹ si
aaye ẹlomiran, ẹnikan ko yẹ ki o pa tabi fa omiran lati pa.
Emi ko ṣe ariyanjiyan pẹlu agbaye; kuku o jẹ aye ti o ba mi ṣe ariyanjiyan.
Wọn jẹbi awọn ti o dakẹ, wọn jẹbi awọn ti nsọrọ pupọ, wọn jẹbi awọn
ti nsọrọ ni iwọntunwọnsi. Ko si si ni agbaye ti ko ṣe ibawi.
Awọn ti o faramọ awọn oye ati awọn iwoye n rin kakiri aye nipa eniyan.
Ẹnikẹni ti ko ba binu ẹnikan ti o binu binu ba ṣori ogun ti o ṣoro lati win.
Ibinu ko ni parẹ titi igba ti a ba nifẹ si awọn ibinu ibinu. Ibinu yoo parẹ ni kete ti awọn ero inu ti gbagbe.
Maṣe bori ohun ti o ti gba, tabi ṣe ilara awọn miiran. Ẹniti o nṣe ilara awọn miiran ko ni ri idalẹ-inu.
Buddha Quotes Lori Aṣeyọri, S Patiru Ati Agbara
Ina ina tabi afẹfẹ, ibimọ tabi iku ko le pa iṣẹ wa daradara run.
Ti o ba rii alariwisi ọlọgbọn kan lati tọka si awọn aṣiṣe rẹ, tẹle e bi o ṣe le ṣe itọsọna fun iṣura ti o farasin.
Gẹgẹbi erin ni oju ogun koju awọn ọfà ti o ta lati awọn ọrun kakiri, paapaa nitorinaa emi yoo farada ilokulo.
Iyin ati ibawi, ere ati pipadanu, igbadun ati ibanujẹ wa ki o lọ bi
afẹfẹ. Lati ni idunnu, sinmi bi igi nla kan ni aarin gbogbo wọn.
Ni iyatọ ti o jẹ ibanujẹ nla ti agbaye; Ni aanu ni aaye agbara otitọ ni agbaye.
Di fitila fun ara nyin. Jẹ àbo ti ara rẹ. Wa fun ko si miiran. Ohun gbogbo gbọdọ kọja. Sise ni aisimi. Maṣe gba fun.
O dara julọ lati gbe ni ọjọ kan ni wiwa jinde ati isubu ti awọn
nkan ju lati gbe ọdun ọgọrun ọdun kan laisi igbesoke ati isubu nkan.
Ti o ko ba yipada itọsọna, o le pari ibiti o nlọ.
Buddha Quotes Lori Ilera
Ilera jẹ ẹbun ti o tobi julọ, itelorun ọrọ ti o tobi julọ, otitọ ni ibatan ti o dara julọ. Buddha
Lati jẹ ki ara wa ni ilera to dara jẹ iṣẹ… bibẹẹkọ a kii yoo ni anfani lati jẹ ki ọkan wa lagbara ati ko.
Laisi igbesi aye ilera kii ṣe igbesi aye; o jẹ ipinlẹ lasan ati ijiya nikan - aworan ti iku.
Aṣiri ti ilera fun ọkan ati ara kii ṣe lati ṣọfọ fun ohun ti o
kọja, kii ṣe lati ṣe aibalẹ nipa ọjọ iwaju, kii ṣe lati fojusọna ọjọ
iwaju, ṣugbọn lati gbe akoko lọwọlọwọ ni ọgbọn ati ni itara. Buddha Quotes Lori Otitọ
Buddha Quotes Lori Otitọ
Awọn ti o kuna lati ṣiṣẹ si otitọ ti padanu idi ti igbe.
Kọ ẹkọ otitọ ni meteta fun gbogbo eniyan: Ọrẹ oninrere, ọrọ rere,
ati igbesi aye iṣẹ ati aanu ni awọn ohun ti o sọ eniyan di titun.
Awọn aṣiṣe meji wa ti ọkan le ṣe ni opopona si otitọ… kii ṣe ni gbogbo ọna, ati pe kii bẹrẹ.
Awọn oninuu sọ pe ohun ti a sọ daradara dara julọ; keji, pe eniyan
ni lati sọ ohun ti o tọ, kii ṣe alaiṣododo; kẹta, kini inu-didùn, kii ṣe
didùn; kẹrin, kini o jẹ otitọ, kii ṣe iro.
Ṣẹgun ẹni ti o binu nipa ibinu ko; ṣẹgun awọn eniyan buburu nipa ire; ṣẹgun oniroyin nipa ilawo, ati opuro nipa sisọ otitọ.
Ohun mẹta ko le farasin fun igba pipẹ: oorun, oṣupa ati otitọ.
Apakan 4. Awọn agbasọ Nipa Buddha
Ti o ba lo okan rẹ lati wa Buddha, iwọ ko le ri Buddha. Bodhidharma
Ati Buddha ni eniyan ti o ni ọfẹ: ofe ti awọn ero, laisi awọn itọju. Bodhidharma
Ni gbogbo igba ti o ba wa Buddha ni ibomiiran, iwọ kii yoo rii pe ẹmi ara rẹ ni Buddha. Bodhidharma
Buddha ni imọ-mimọ, akiyesi ara ati ọkan ti o ṣe idiwọ ibi lati dide ni boya. Bodhidharma
Buddha ko ṣe adaṣe. Bodhidharma
Buddha jẹ ẹnikan ti o rii ominira ni ọrọ rere ati buburu. Bodhidharma
Awọn Buddha n gbe larọwọto nipasẹ ibimọ ati iku, ifarahan ati parẹ ni ife. Bodhidharma
Ṣugbọn awọn eniyan ti ko ni ẹtan ko mọ pe ẹmi ara wọn ni Buddha. Wọn o ma wa lode. Bodhidharma
Lati wa Buddha gbogbo ohun ti o ni lati ṣe ni wo iseda rẹ. Bodhidharma
Ko si ẹniti o le fi agbara mu wa lati yi ọkàn wa pada, paapaa
Buddha. A gbọdọ ṣe bẹ atinuwa. Nitorinaa Buddha ṣalaye, ‘Iwọ ni oluwa
tirẹ’. Dalai Lama
Awọ ti awọn oke-nla jẹ ara Buddha; Ariwo omi ṣiṣan ni ọrọ nla rẹ. Dogen
oun Buddha ati gbogbo awọn eniyan ti o rani jẹ nkan bikoṣe awọn ifihan ti ọkankan. Ko si ohun miiran. Huang Po
Lati ji lojiji si otitọ pe Ọkan ti ara rẹ ni Buddha, pe ko si
nkankan lati ṣe tabi igbese kan ṣoṣo lati ṣe. Ona Olodumare ni Eyi Huang
Po
Awọn ọrọ Buddha nfunni ni otitọ: Ikorira ko ni igbẹkẹle nipasẹ ikorira ṣugbọn nipa ifẹ nikan ni o larada. Jack Kornfield
Bọwọwọ fun Buda ati awọn oriṣa laisi kika iranlọwọ wọn. Miyamoto Musashi
Paapaa buddha ko fẹ ki ẹnikẹni tẹle e. Paapaa awọn oluwa ti o tobi
julọ ko le fun ọ ni aṣẹ kan. Wọn wo ọ ni alailẹgbẹ rẹ, wọn rii ominira
rẹ lati jẹ alailẹgbẹ fun ọ. Osho
O kan awọn nkan kekere meji:
iṣaro ati jẹ ki-lọ. Ranti awọn ọrọ pataki meji wọnyi: iṣaro ati tẹriba.
Iṣaro yoo mu ọ wọle, ati fifun ararẹ yoo mu ọ sinu odidi. Ati pe eyi ni
gbogbo ẹsin. Laarin awọn ọrọ meji wọnyi Buddha ti gba gbogbo ẹda ni
ẹsin. Osho
Ko si nilo fun Ọlọrun! Ti o ba fẹ lati ṣaṣaro o le
ṣe àṣaro laisi Ọlọrun. Buddha ṣaroye laisi Ọlọrun; ko ni igbagbọ ninu
Ọlọrun. Osho
Buddha ni Buddha, Krishna jẹ Krishna, iwọ si wa. Osho
O kọ iwa rere, iṣaro ati ọgbọn. Iwọnyi jẹ awọn ọwọwọn mẹta ti iṣe
Buddhist, ati awọn orisun orisun-rere ti ojoojumọ, idagba imọ-jinlẹ, ati
mimọ ti ẹmi. Rick Hanson
Ti o ko ba le tẹriba fun Buddha, iwọ ko le jẹ Buddha. O jẹ agberaga Shunryu Suzuki
Buddha sọ pe iru awọn ijiya meji lo wa: iru eyiti o yori si ijiya
diẹ ati iru eyiti o mu opin si ijiya. Terry Tempest Williams
O nilo lati ni igboya pe o ni agbara lati di Buddha, agbara iyipada ati iwosan. Thich Nhat Hanh
Apakan 5. Buddhism Ati Awọn agbasọ Zen
Eniyan jiya nikan nitori o gba isẹ ohun ti awọn oriṣa ti a ṣe fun igbadun. Alan Watts
Ohun kan ṣoṣo ti o jẹ gidi ni gidi nipa irin-ajo rẹ ni igbesẹ ti o n
mu ni akoko yii. Iyẹn ni gbogbo igbagbogbo wa. Alan Watts
Ohun gbogbo ni iwọntunwọnsi, pẹlu iwọntunwọnsi. Buddhist ni sisọ
Eko lati jẹ ki o lọ yẹ ki o kọ ẹkọ ṣaaju kikọ ẹkọ lati gba.
Igbesi-aye yẹ ki o fi ọwọ kan, kii ṣe paṣan. O ni lati sinmi, jẹ ki o
ṣẹlẹ ni awọn igba miiran, ati ni awọn miiran gbe siwaju pẹlu rẹ. Ray
Bradbury
Paapaa ti awọn nkan ko ba ṣii ni ọna ti o ti ṣe yẹ,
maṣe ṣe ibanujẹ tabi maṣe padanu. Ẹnikan ti o tẹsiwaju lati tẹsiwaju yoo
bori ni ipari. Daisaku Ikeda
Ti a ba kọ ẹkọ lati ṣii awọn ọkan wa, ẹnikẹni, pẹlu awọn eniyan ti o fi wa irikuri, le jẹ olukọ wa. Pema Chödrön
Akiyesi jẹ oluranlowo ti o tobi julọ fun iyipada. Huang Po
Zen ko ni iṣowo pẹlu awọn imọran. Suzuki Roshi
Lati ni oye ohun gbogbo ni lati dariji ohun gbogbo. Osho
A ko lo sinu awọn iyika, a nlọ si oke. Ọna jẹ ajija; a ti gun awọn igbesẹ lọ tẹlẹ. Hermann Hesse
Aṣiri Buddhism ni lati yọ gbogbo awọn ero, gbogbo awọn imọran, ni
ibere fun otitọ lati ni aye lati tẹ, lati ṣafihan ara rẹ. Thich Nhat Han
Ti o ba fẹ yi agbaye pada, bẹrẹ pẹlu eniyan ti o tẹle ti o wa si ọ ni aini. Maezumi Roshi
A wa nibi lati ji lati itanran wa ti ipinya. Martin Luther King Jr
Nigbati o ba ṣe nkan, o yẹ ki o jo ararẹ run patapata, bii bonfire, ti ko fi aaye kankan wa fun ara rẹ. Eckhart Tolle
Nibikibi ti o ba wa, wa nibe patapata. Eckhart Tolle
Ọwọ nikan ti o nu kuro le kọ nkan otitọ. Meister Eckhart
Ṣe itọju ni gbogbo akoko bi ẹni to kẹhin rẹ. Kii ṣe igbaradi fun nkan miiran. Shunryu Suzuki
Apakan 6. Awọn onkọwe Kanna si Buda Nipa ifẹ, Alaafia, Ọgbọn Ati Ayọ
Thich Nhat Hanh
Gbigbe lọ fun wa ni ominira, ati ominira ni ipo nikan fun idunnu.
Ti,, ninu ọkan wa, a tun di ohunkan mọ - ibinu, aibalẹ, tabi awọn
ohun-ini - a ko le ni ominira. Thich Nhat Hanh
Ti o ba wa ni
igbesi aye wa ojoojumọ a le rẹrinrin, ti a ba le jẹ alaafia ati idunnu,
kii ṣe awa nikan, ṣugbọn gbogbo eniyan yoo ni ere lati ọdọ rẹ. Eyi ni
iru ipilẹ julọ ti iṣẹ alafia. Thich Nhat Hanh
O ṣee ṣe lati
gbe pẹlu idunnu ninu ibi ati bayi. Ọpọlọpọ awọn ipo ti idunnu wa - diẹ
sii ju to fun ọ lati ni idunnu ni bayi. Iwọ ko ni lati ṣiṣẹ sinu ọjọ
iwaju lati ni diẹ sii. Thich Nhat Hanh
Bodhidharma
Gbogbo wọn mọ ọna; diẹ kosi rin o. Bodhidharma
Agbara ti opolo ko ni opin, ati awọn ifihan rẹ ko ṣee gba. Wiwa
awọn fọọmu pẹlu awọn oju rẹ, awọn ohun gbigbọ pẹlu awọn etí rẹ, awọn
olfato mimu pẹlu imu rẹ, awọn adun itọwo pẹlu ahọn rẹ, gbogbo awọn
gbigbe tabi ipo gbogbo ni ẹmi rẹ. Bodhidharma
Lati wa ni lati jiya. Lati wa ohunkohun jẹ idunnu. Bodhidharma
Confucius
Ogo wa ti o tobi julọ kii ṣe ni ikuna, ṣugbọn ni igbega ni gbogbo igba ti a ṣubu. Confucius
Ko ṣe pataki bi o ṣe lọra laipẹ bi o ko ṣe da duro. Confucius
Nikan ọgbọn ati aṣiwere julọ ti awọn ọkunrin rara ko yipada. Confucius Dalai Lama Jẹ oninrere nigbakugba ti o ba ṣeeṣe O ṣee ṣe nigbagbogbo. Dalai Lama
Ranti pe ibatan ti o dara julọ jẹ ọkan ninu eyiti ifẹ rẹ si kọọkan miiran ju iwulo rẹ si ara kọọkan miiran. Dalai Lama
Esin mi ni irorun. Ẹ̀sìn mi ni inúrere. Dalai Lama
Lao Tzu
Iseda ko yara, sibẹsibẹ ohun gbogbo ni a ṣe. Lao Tzu
Ilera jẹ ohun-ini ti o tobi julọ. Inu wa ni iṣura ti o tobi julọ.
Igbekele jẹ ọrẹ ti o tobi julọ. Aisi-jẹ ayọ ti o tobi julọ. Lao Tzu
Titunto si awọn miiran jẹ agbara. Titunto si ara rẹ ni agbara otitọ. Lao Tzu
Plato
Awọn ọlọgbọn sọrọ nitori wọn ni nkan lati sọ; aṣiwere, nitori wọn ni lati sọ nkankan. Plato
A le dariji ọmọde ti o bẹru okunkun; ajalu gidi ti igbesi aye jẹ nigbati awọn ọkunrin bẹru ti ina. Plato
O le ṣe iwari diẹ sii nipa eniyan ni wakati kan ti ere ju ọdun ti ijiroro lọ. Plato
Aristotle
Mọ ararẹ ni ipilẹṣẹ ọgbọn gbogbo. Aristotle
Ayọ da lori ara wa. Aristotle
Eko l’owo laisi eko ti okan ko si eko kankan rara. Aristotle
Jiddu Krisnamurti
O jẹ ko si odiwọn ti ilera lati ni atunṣe daradara si awujọ ti o ni aisan pupọ. Jiddu Krisnamurti
Ti o ba bẹrẹ lati ni oye ohun ti o wa laisi igbiyanju lati yi i pada, lẹhinna ohun ti o jẹ iyipada kan. Jiddu Krishnamurti
Aṣa aṣa di aabo wa, ati nigbati ọkan ba ni aabo o wa ni ibajẹ. Jiddu Krisnamurti
Socrates
Imọ otitọ wa ninu mimọ pe o ko mọ nkankan. Socrates
O jẹ ọlọrọ ti o ni itẹlọrun pẹlu ẹniti o kere ju, fun akoonu ni ọrọ aye. Socrates
Eto-ẹkọ jẹ iruuṣe ti ọwọ-ọwọ, kii ṣe kikun agbọn kan. Socrates
https://www.youtube.com/watch… Отава Ё и “Василиса” - “Как в Иерусалиме рано зазвонили” (Otava Yo and Vasilisa - Chirstmas carol)
Otava Yo 191K subscribers Рождественская песня “Как в Иерусалиме рано зазвонили”, живой звук. Рождественские концерты: 05.01.20 - Смоленск, https://vk.com/otava_e_aclub 07.01.20 - Владимир, https://vk.com/otava_v_max_brau 08.01.20 - Москва, Главклуб, https://vk.com/otavayo2020_glavclub 12.01.20 - СПб, Севкабель, Рождественский спектакль и концерт: https://vk.com/otavayorozhdesto2020 Билеты: https://otava-yo.spb.ru/ru/concerts Купить альбом “Рождество”: https://music.apple.com/ru/album/%D1%… Christmas Carol - In Jerusalem the Bells Began Ringing, live to buy Christmas album: https://music.apple.com/ru/album/%D1%… Category Music Izingcaphuno nguBuddha Ngokuzindla Nokomoya Ngokomoya nge-vegan chirstmas imikhonzo
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.
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
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
oftheir beloved teacher.
an expert who identifies experts influenced by Expert and Infulencer Sashikanth Chandrasekharan
of
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
Political
Science-Techno-Politico-Socio Transformation and Economic Emancipation
Movement (TPSTEEM). Struggle hard to see that all fraud EVMs are
replaced by paper ballots by Start using Internet of things by creating
Websites,blogs. Make the best use of facebook, twitter etc., to
propagate TPSTEEMthru FOA1TRPUVF.
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.
is the most Positive Energy of informative and research oriented site propagating the teachings of the Awakened One with Awareness the Buddha and on Techno-Politico-Socio
Transformation and Economic Emancipation Movement followed by millions
of people all over the world in 112 Classical languages.
Rendering exact translation as a lesson of this
University in one’s mother tongue to this Google Translation and
propagation entitles to become a Stream Enterer (Sottapanna) and to attain Eternal Bliss as a Final Goal
Fatal error: Allowed memory size of 16777216 bytes exhausted (tried to allocate 1088261 bytes) in /home/pegasus/SiteBlog-2.0.0-RELEASE_bundle/SiteBlog/wp-includes/functions-formatting.php on line 345
The Shan language…
